Matthew 15:32-39, The “dogs” feast on crumbs!

When you think about Jesus, one of the most important questions is this: Does he care only about the few, or does he care about all? Keeping in mind that Matthews intended first audience was Jewish Christians, those who had given their allegiance to the promised Messiah, how might Matthew have decided to answer that question? After all, his first audience grew up thinking that Gods kindness was intended for the descendants of Abraham, Isaac and Jacob. The answer is that Matthew decided to let Jesus show them the truth.

Matthew 15:32-39

32 Jesus called his disciples to him and said, I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way. 33 His disciples answered, Where could we get enough bread in this remote place to feed such a crowd? 34 How many loaves do you have? Jesus asked. Seven, they replied, and a few small fish. 35 He told the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people. 37 They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. 38 The number of those who ate was four thousand men, besides women and children. 39 After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan.

Commentary

How this account advances Jesus message

Perhaps part of the justification for extending Gods kindness to the Gentiles was the example of the Canaanite woman and her astounding faith in the compassion of Jesus (Matthew 15:21-28). Her insightful response to Jesus showed that she understood Jesus had a primary commitment to the Jews (15:27). Her view was that even the Gentile dogs could feast on the crumbs falling from the Master’s table. The feeding of the four thousand (plus) Gentiles proves her point in concrete terms.

R. T. France does the best job of looking at the wider scale of Matthews Gospel and explaining what Matthew had in mind by this second feeding miracle:

If the purpose of the second story is to invite comparison with the first, it is only to be expected that it should be told in a way that recalls the first except for the points of difference is meant to be noted; and that is just what we find in this [account].[1]

The major points of difference between The Feeding of the Five Thousand (Matthew 14:14-21) and The Feeding of the Four Thousand (Matthew 15:32-38) are these: (1) the first showed Jesus compassion toward the Jews while the second showed his mercy toward the Gentiles; (2) greater numbers of Jews were fed than Gentiles. If we flash forward to the Apostle Paul, we find the same emphasis: I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile (Romans 1:16).

Now, my brothers and sisters, we must face a correction. For centuries the church of Jesus Christ has ignored the fact that Jesus is a Jew! The very word Christ means the anointed one, the Messiah. Jesus came first to the Jews and only then to the Gentiles like us. Paul calls us wild olive branches and the Jews the natural olive branches (Romans 11:17-24). We must learn from Matthew and Paul to understand our abundantly blessed place as fellow heirs to those who came before us in Christ.

If you have ever expressed prejudice against Jews, how might that be offensive to Christ and how will you behave toward Jews in the future?

The Feeding of the Four Thousand (Gentiles)

The account of the astounding miracle that Jesus performed in feeding this great crowd has both high points and low points. Since we all love good news, we begin where the story begins, with the compassion of Jesus for the people (verse 32). They have been so astonished by his miracles of healing and his caring for them that they do not want to leave, and their supplies for the journey have run out. Jesus cares about the danger they face even though they have ignored it. (Or perhaps they were expecting him to deal with whatever might happen.) The first high point is the compassion of Jesus for the people.

Ah, but the low point comes next. The disciples mistakenly assume that Jesus has summoned them to fix the problem! An overly literal translation of verse 33 might be: Where to us in an uninhabited region is bread enough so as to satisfy such a multitude? Well, duh, sitting right next to them is Jesus, the greatest creator of bread in the history of the world! And they have seen him do it before.

Jesus mercifully overlooks this interruption and determines what resources are available (verse 34). After giving thanks, Jesus took the bread and fish and kept on giving them to the disciples (HCSB)[2] to distribute to the people until everyone had eaten plenty (verses 36-37). More was left over than they started with! Having protected the crowd for their journey, Jesus dismissed them and sailed away (verse 39).

As it happens, we don’t know the location of Magadan (verse 39), Jesus destination, but we do know that the next part of Matthews account finds Jesus and his disciples back among the Jews on the western side of the Sea of Galilee (Matthew 16:1). Later in Matthews Gospel, Jesus will return to the theme of his plans for the Gentiles.

Copyright 2017 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Materials originally developed for Christ Fellowship, McKinney, Texas. Used by permission.

[1] R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 2007) 601.
[2] Greek imperfect tense, implying ongoing action.

Matthew 15:29-31, All welcome in Christ

It never dawns on us as we worship God together at Christ Fellowship that we are part of that special expression of Christs mercy to the Gentiles that began with people like the Canaanite woman. He has blessed us so greatly that it seems as if that was his intention all along. It was! But the widespread expression of Gods mercy to the Gentiles started at a point in history.

Matthew 15:29-31

29 Jesus left there and went along the Sea of Galilee. Then he went up on a mountainside and sat down. 30 Great crowds came to him, bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them. 31 The people were amazed when they saw the mute speaking, the crippled made well, the lame walking and the blind seeing. And they praised the God of Israel.

Commentary

If you did the exercise suggested above, then you know that Jesus could easily have extended his ministry among the Gentiles by avoiding a return to Galilee. He may have elected to do so to avoid that ominous group of religious leaders from Jerusalem mentioned in Matthew 15:1. The idea that Jesus ministered in the area of the Decapolis, scattered in both the tetrarchy of Phillip and the southern portion of the Roman province of Syria also solves another mystery.

Many have wondered why Matthews Gospel contains both the feeding of the five thousand (Matthew 14:13-21) and the feeding of the four thousand (Matthew 15:32-39). They are quite similar. In fact, one theory championed by theologians who hold the Bible in low esteem is that they are the same event and Matthew has simply included both descriptions. Nah!

France argues persuasively that the feeding of the five thousand took place among the Jews, and the feeding of the four thousand took place among the Gentiles.[1] The strongly parallel nature of the two descriptions is intended to communicate that God intends to show the same kindness to the Gentiles that he previously extended to the Jews.

Jesus heals Gentiles

Jesus fame had spread all over the Decapolis, ten Hellenized cites east of the Sea of Galilee, and all over the tetrarchy of Philip and the Roman province of Syria. So, when he entered the Gentile regions, people began gathering the sick, disabled and the demonized to be healed at the earliest opportunity.

Jesus went up on a mountainside and sat down (verse 29), and those in need of his miraculous healing were brought from far and wide (verse 30). Jesus healed them all, and the result was both amazement and praise for the God of Israel (verse 31). Jesus saw fit to fulfill the words of the Canaanite woman that Gentiles would feast on the crumbs dropped from the Jewish Messiahs table.

Sometimes those of us who live in vibrant Christian communities grow accustomed to the high level of Gods blessings in our lives. Curiously, we can become less fervent in our worship than an outright pagan who has just discovered the grace of God in Jesus Christ.

Copyright 2017 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Materials originally developed for Christ Fellowship, McKinney, Texas. Used by permission.

[1] R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 2007) 597.

Exposition of Romans 4:9-10, Study carefully to get it right!

One of the big questions philosophers juggle is what are the sources of that which we know? Knowledge comes from a number of sources, but for a Christian, the revelation recorded in the Bible has primacy over all other written sources. An observant Jew would regard the Old Testament with the same esteem we have for the whole Bible.

Even a sitting Justice of the U.S. Supreme Court (Antonin Scalia) has commented on the value of such biblical sources by citing the Jewish Babylonian Talmud, which instructs with respect to the Scripture: Turn it over, and turn it over, for all is therein.. . . . Divinely inspired text may contain the answers to all earthly questions . . .[1]

Presumably, if God has spoken at book length to reveal himself, then he has been careful to say what he means. Since God has used such care, we must sift what he has said with diligence to get it right. Paul said, Do your best to present yourself to God as one approved,a worker who has no need to be ashamed, rightly handling the word of truth (2 Tim. 2:15).

(ESV) Romans 4:9-10

Is this blessing then only for the circumcised, or also for the uncircumcised? We say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised.

In keeping with accurate interpretation of the Old Testament, Paul challenges his Jewish opponents to go back to Genesis and determine whether Abraham was declared righteous before or after he was circumcised (4:10). By doing so they will find the answer to the question posed in 4:9, which asks: Is this blessing then only for the circumcised, or also for the uncircumcised? If righteousness is available to the uncircumcised (i.e. Gentiles), then being a Jew is not required! Even a Roman Catholic like Justice Scalia would be eligible.

In the second half of 4:9, Paul takes us right back to Genesis 15:6 and repeats his thesis that faith was counted to Abraham as righteousness (4:9b). In Genesis 17:1, we find that Abraham was 99 years old when he was circumcised. Going back to Genesis 16:16, we find that Abraham was 86 at the time Ishmael was born. The Jewish interpreters assumed that the events of Genesis 15:6 took place 16 years prior to the birth of Ishmael. By the reckoning of the rabbis, Abraham was declared righteous 29 years prior to being circumcised.[2]

From his biblical analysis, Paul concluded that Abraham was uncircumcised when his faith led God to declare him righteous. Not only did Abraham attain righteousness by faith, but he was not yet qualified to be a Jew at the time!

Facts undercut prejudices

Jesus used similar methods to those of Paul: A lawyer stood up to put him to the test, saying, ‘Teacher, what shall I do to inherit eternal life?’ 26 He said to him, ‘What is written in the Law? How do you read it?’ (Luke 10:2526). To answer the most serious question life offers, Jesus sent the scribe back to the teaching of the Old Testament. Afterward Jesus evaluated what the scribe said and directed him toward life.

1. If you were paid by $5/word for reading the Bible, how much would you make for what you read last week? What does your answer tell you?

2. When you read something in the Bible that you do not understand, what sources of information do you have to clarify it (e.g. study Bible, Christian websites, friends, a pastor or other)? What incentives could you create to motivate yourself and your children, if any, to read the Bible and find good answers for their questions?

Many times the Gospel writers quote Jesus saying Have you not read . . . during his teaching ministry (Matt. 12:3; 12:5; 19:4; 21:16; 21:42; 22:31; Mark 12:26; Luke 6:3). A lot of questions have answers, if you look in Gods Word!

Copyright 2012 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] Caperton v Massey Coal, 556 U.S. ___ (2009), Scalia, J., dissenting.

[2] C.E.B. Cranfield, The Epistle to the Romans, The International Critical Commentary (Edinburgh: T.&T. Clark Limited, 1975) 235.