Sunday School Lesson
Lesson: Matthew 15:1-11, 18-20
Golden Text: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:8-9).
INTRODUCTION. God’s laws were not given because He wanted to limit how much fun we could have in life, but to protect us from individual and social sin, and to show us boundaries that reveal our own sin nature. As Paul wrote, the law served as a tutor to show us our need for Christ (see Galatians 3:19-24). In this week’s lesson we will examine Jesus’ teachings on the law of God as given in the Scriptures, and how He dealt with the teachings and traditions of the rabbis and elders when they came into conflict with that law.
THE CHALLENGE (Matthew 15:1-2). Our lesson this week takes place about a year and a half after Jesus began His public ministry. By this time, the religious leaders had become more opposed to Him and His teachings. As a result, they looked for, and found more occasions to find fault with Him. The lesson text this week reveals one of those occasions.
A. The challengers (Matthew 15:1). Our first verses says “Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying.” This verse is a perfect illustration of how badly the religious leaders wanted to find fault with Jesus. These “scribes and Pharisees” came to Jesus from Jerusalem. There were scribes and Pharisees all over Israel, but this group made a concerted effort to go to Galilee where Jesus was ministering just to critique His words and actions. Note: The era of the scribes began after the Jews returned from the Babylonian Captivity (see Nehemiah 8:1-5). In New Testament times Scribes were members of a learned class who were recognized as experts in the law. They interpreted the law and made their interpretations the rule for Jewish life. In their interpretations of the law, the scribes often added oral laws referred to as traditions of the elders (se Mark 7:3). The Pharisees were both a religious and a political party in Israel in New Testament times. They were known for insisting that the law of God be observed as the scribes interpreted it and for their special commitment to keeping the laws of tithing and ritual cleansing or purity.
B. The issue (Matthew 15:2). This verse is a continuation of the previous verse. The scribes and Pharisees came to Jesus saying “Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.” While it may appear that the scribes and Pharisees were accusing Jesus’ disciples of transgressing or violating the “tradition of the elders,” they were really accusing Jesus. The “tradition of the elders” were oral and written sayings of famous rabbis or teachers. These sayings were only commentaries on the written Law of Moses, but they were regarded by these Jewish leaders as equal to the law of God. In other words, these religious leaders gave rabbinical traditions precedence over God’s Word. Jesus’ disciples were not accused of violating God’s law, but transgressing the “tradition of the elders.” The tradition that the disciples were violating was that “they wash not their hands when they eat bread.” The issue was not simply cleanliness, but ceremonial purity. Mark’s Gospel tells us that the Jews washed whenever they came from the market, where they would come in contact with Gentiles who were considered unclean (see Mark 7:2-4). The scribes and Pharisees also applied this ritual cleansing to other objects such as cups, pots, vessels and tables, all of which may have been handled by Gentiles shopping in the market.
III. THE REJOINDER (Matthew 15:3-9)
A. Jesus’ counterchallenge (Matthew 15:3). This verse says “But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?” Instead of answering their question directly, Jesus brought up the underlying issues of the question that the Jewish leaders had asked. It involved what spiritual authority a person should follow: human tradition or divine revelation. The scribes and Pharisees placed emphasis on the rules made by rabbis which were not commanded in Scripture. So Jesus asked “Why do ye also transgress the commandment of God by your tradition?” These Jewish leaders had condemned the disciples for breaking or violating the tradition of the rabbis, but Jesus accused them of transgressing or violating God’s command in order to keep their tradition.
B. God’s command (Matthew 15:4). In this verse, Jesus gave an example of how these religious leaders put tradition over God’s commands. He said “For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.” Jesus stated the fifth commandment “Honour thy father and mother” (see Exodus 20:12) but He also added the consequences of not obeying this law: “and, He that curseth father or mother, let him die the death” (see Exodus 21:17; Leviticus 20:9). These words were God’s direct revelation to Moses which the Jewish leaders claimed to reverence and obey. Note: Jesus immediately recognized that the religious leaders from Jerusalem were not seeking Him for good, so He had a Scriptural response ready to their ridiculous question. This teaches us as Christians to devote ourselves to prayerfully studying God’s Word so that the Holy Spirit can bring up in us a powerful defense of our love, obedience, and unwavering faith in God and His Son, Jesus Christ (see I Peter 3:15).
C. The Pharisees’ evasion (Matthew 15:5-6).
1. (vs. 5). In this verse Jesus continued to say “But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me.” The phrase “But ye say” puts emphasis on the scribes and Pharisees instead of on God. The point Jesus was about to make was that tradition of the elders and rabbis had found a way to get around this Mosaic command. As a person honored their parents, they were expected to support them financially in their old age. But according to rabbinical tradition, a son could take the property set aside to help his parents and claim that “It is a gift.” This means that it was devoted to God for sacred use and not be used by his parents. The Hebrew word for this type of gift is “Corban” (see Mark 7:11) which means “gift” or “offering.” It originally referred to any offering a person might give. However, according to tradition and not God’s Word, once given, the offering could not be taken back or changed. But the gift could remain in the possession of the giver who said they dedicated it to God. Thus the giver was actually not giving up anything. The phrase “by whatsoever thou mightest be profited by me” can be translated as “I have dedicated to God what might have been used to relieve your need.” It’s true that the person in Jesus’ illustration may not have actually cursed his parents, but this heartless disrespect for their parents was just like cursing them. Note: The same error of the scribes and Pharisees exists today. There are religious people who often add tradition to God’s Word which ends up contradicting it. If we think that we can gain God’s favor by reciting creeds, liturgical observances, or family practices, we are violating biblical teaching on salvation by grace alone.
2. (vs. 6). In this verse, Jesus went on to say “And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.” Because the rabbis had come up with this tradition surrounding “Corban,” Jesus here said that it allowed a son not to honor his father or his mother, and would be free to do it. As a result, Jesus said “Thus have ye made the commandment of God of none effect by your tradition.” In other words, by putting tradition ahead of God’s Word, the religious leaders were making God’s law worthless. Note: As mentioned earlier, these traditions were oral and written sayings of famous rabbis. While these sayings were only commentaries on the written law, they were regarded as equal to the law of God. The rabbinical traditions took precedence over God’s Word.
D. Jesus’ condemnation (Matthew 15:7-9).
1. (vs. 7). Still talking to the scribes and Pharisees, in this verse Jesus said “Ye hypocrites, well did Esaias prophesy of you, saying.” Jesus called His opponents “hypocrites” which comes from a word that means “to act out a part in a play.” Therefore, a hypocrite is an actor, one who pretends to be someone he is not. In the New Testament this word is used to describe someone who professes to be devoted to God but has nothing real behind it. Then Jesus said “well did Esaias (a variation of Isaiah) prophesy of you, saying.” The Lord was telling the scribes and Pharisees that Isaiah was prophesying about them when he said what’s quoted in the next verse.
2. (vs. 8). This verse gives the first portion of Isaiah 29:13 that Jesus quoted. “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.” Isaiah originally spoke these words against the hypocritical Jews of his day who were spiritually asleep and unable to understand God’s revelation. They had boldly professed religion with their lips but their hearts were far from God. By quoting this Scripture, Jesus was saying that this prophecy could just as easily apply to the scribes and Pharisees. These religious leaders made long, loud, prayers in public places. They easily quoted the rabbis. To the average Jew, they were the epitome of godliness. But despite their words and actions, they were far from God. Jesus quoted Isaiah 29:13 from the Septuagint or the Greek translation of the Scriptures. Note: When we compare Jesus’ words in this verse with the King James Version of Isaiah 29:13, they appear to be different. However, Jesus quoted from the Septuagint or the Greek translation of the Scriptures. The Septuagint is the oldest Bible translation in the world. It was made in Alexandria, Egypt where the Old Testament was translated from Hebrew into Greek for the benefit of the Greek-speaking Jews in that city. A Jewish community had existed in Alexandria almost from its foundation by Alexander the Great in 331 B.C. Two or three generations after this, these Jews had forgotten their native Palestinian language. They realized that they needed the Hebrew Scriptures translated into the only language they knew which was Greek. The first section of the Hebrew Bible to be translated into Greek was the Pentateuch or the first five books of the Old Testament some time before 200 B.C. Other parts were translated during the next century.
3. (vs. 9). The second part of this prophecy that Jesus quoted says “But in vain they do worship me, teaching for doctrines the commandments of men.” Jesus told the religious leaders that since they put tradition above God’s commandments, their worship of God was “vain” or empty. Isaiah told the Jews of his day that all the things they did in worship was worthless because they were “teaching for doctrines the commandments of men.” In other words, they taught the tradition of the rabbis or “the commandments of men” as if they were “doctrines” which refers to God’s commandments. These scribes and Pharisees robbed widows (see Matthew 23:14), led Gentile worshippers astray (see Matthew 23:15) and disregarded justice, mercy, and faith (see Matthew 23:23). Jesus also said they were like cups that were clean on the outside but filthy inside (see Matthew 23:25-26). This had become such a way of life for the scribes and Pharisees that they now considered their traditions were really God’s commands. The Pharisees knew a lot about God, and so does Satan (see James 2:19), but they didn’t know God. It’s not enough to act religious. Our actions and attitudes in worship must be sincere. If they are not, then Isaiah’s words also describe us.
IV. THE LESSON (Matthew 15:10-11, 18-20)
A. A word for the multitude (Matthew 15:10-11).
1. (vs. 10). At this point, this verse says “And he called the multitude, and said unto them, Hear, and understand.” After having addressed the issue of what has authority the Scriptures or tradition, Jesus prepared to answer the Scribes and Pharisee’s original question regarding what makes a person spiritually unclean. He then called the multitude closer which seems to indicate that what Jesus had said previously was spoken to the scribes and Pharisees privately. However, the multitude was close enough to know what the dispute was about, but they hadn’t heard Jesus’ comments about where authority laid, with tradition or God’s commandments. Jesus then commanded the crowd to “Hear, and understand” His answer regarding whether a person can be defiled by what he or she ate with unwashed hands. He wanted them to be clear and not confused about the subject.
2. (vs. 11). In this verse, Jesus speaking in a parable went on to say “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.” In essence Jesus was saying that what a person eats does not defile or make him or her unclean spiritually. What does defile or corrupt a person are the things that “cometh out of the mouth” meaning their words. Jesus was referring to the Jewish regulations concerning food and drink. Note: The law stated what foods a Jew could eat and could not eat (see Leviticus 11:1-23), but it had nothing to do with their spiritual condition. These regulations in the Mosaic Law were given to show that Israel was a special people to the Lord, and different from all other peoples. Jesus didn’t give any further explanation of His words to the multitude. He left it up to them to interpret it. Those who had spiritual insight would either understand what He meant by “that which cometh out of the mouth” or they would seek further enlightenment. To those who had no spiritual insight, Jesus’ words would remain simply a riddle.
B. A word for the disciples (Matthew 15:18-19). Verses 12-17 are not part of our text but they deal with the concerns expressed to Jesus by His disciples. They were worried that the scribes and Pharisees were offended by His words to them (see Matthew 15:12). Jesus told them not to concern themselves with that, because these Jewish leaders were spiritually blind and were not fit to teach anyone. That would be like the blind leading the blind: they both would fall into a ditch (see Matthew 15:13-14). Peter then urged Jesus to explain His parable to them (see Matthew 15:15). After rebuking His disciples for not understanding what the parable meant (see Matthew 15:16), in Matthew 15:17, Jesus said to His disciples “Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?” In other words foods go through the digestive system and come out as waste not affecting a person’s spiritual condition. In essence Jesus was saying that all meats were clean and allowed to be eaten by His people (see Mark 7:19). This is where the remaining portion of our lesson begins.
1. (vs. 18). Still talking to His disciples Jesus said in this verse “But those things which proceed out of the mouth come forth from the heart; and they defile the man.” Jesus was saying that the real problem is a wicked heart. The source of a person’s defilement is within that person and is shown by our words and our actions.
2. (vs. 19). Jesus continued to say in this verse “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” Jesus mentioned several sins that come from the heart or from within a person. First is “evil thoughts” which refers to corrupt ideas that lead to any and all of the sins that follow including “murders, adulteries, fornications, thefts, false witness” which violate commandments six through nine. “Blasphemies” refer to slanders against either God or man. “Blasphemies” are violations of the two great commandments to love God and one’s neighbor (see Matthew 22:35-40).
C. A final summary (Matthew 15:20). In our final verse Jesus says “These are the things which defile a man: but to eat with unwashen hands defileth not a man.” The phrase “These are the things which defile a man” refers to the sins that He had just listed which come from within. Of course this list of sins is not exhaustive. There are many more that Jesus could have included. The answer to the scribes and Pharisees’ question and Jesus’ conclusion is that “to eat with unwashen hands defileth not a man.” Jesus proved His point by quoting Scripture from God’s Word and not from tradition. He gave the law its proper place and set aside the traditions of men. As the One who fulfilled all the law (see Matthew 5:17), Jesus had the right to abolish all the Jewish dietary practices because at this point they had served their purpose (see Romans 10:4; 14:3; I Timothy 4:1-5).
V. Conclusion. Jewish tradition, built over a long time, had taken the place of Scripture. Man-made traditions and outward actions cannot make us what we need to be before God and others. What’s most important is what we are inside. Human traditions may have their place, and they can be helpful if we use them intelligently. But we must not confuse traditions with or substitute them for biblical teaching. Wise is the person who has studied the Bible enough to know the difference.
No comments:
Post a Comment