Matthew Chapter 15
Matthew Chapter 15: Jesus Corrects the Pharisees and Ministers to Gentiles
A. Jesus Denounces Religious Externalism
1. Matthew 15:1–2 — Leaders from Jerusalem Question Jesus
“Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying, ‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.’” (Matthew 15:1–2, NKJV)
This marks an escalation of tension between Jesus and the religious establishment. Up until now, most of the opposition came from local Pharisees in Galilee. Now, an official delegation arrives from Jerusalem, indicating the Sanhedrin is paying close attention to the threat Jesus poses. These scribes and Pharisees were not simply curious; they were watchdogs of Jewish orthodoxy sent to challenge His rising influence.
Their question about handwashing was not about hygiene but about ritual purity. The “tradition of the elders” referred to the Oral Law—the interpretations and expansions of Mosaic Law developed by the rabbis over centuries and eventually codified in the Mishnah. These traditions had become as authoritative in Jewish life as the Scriptures themselves.
“The Jewish Rabbi Jose saith, He sinneth as much who eateth with unwashen hands, as he that lieth with a harlot.” (Poole)
The Pharisees' accusation shows how religion can devolve into a system of manmade regulations, where outer conformity is valued more than inward devotion. They placed tradition above divine revelation.
“The words of the scribes are lovely beyond the words of the law: for the words of the law are weighty and light, but the words of the scribes are all weighty.” — Talmud, Hierus. Berac. fol. 3, cited by Clarke.
2. Matthew 15:3 — Jesus Answers with a Counter-Question
“He answered and said to them, ‘Why do you also transgress the commandment of God because of your tradition?’” (Matthew 15:3, NKJV)
Rather than immediately defend His disciples, Jesus directly exposes the heart of the issue: their traditions were actually violating God’s commands. Jesus goes on the offensive, revealing that their concern was not holiness, but control. By elevating tradition to the level of Scripture, they were setting aside the authority of God's Word.
“This was a strong reply from Jesus. Ultimately, these conflicts with the religious leaders became the outward reason why Jesus was delivered to the Romans for death.” (Commentary Note)
Jesus here does what faithful preachers and prophets have always done—He holds human systems of religion up to the light of Scripture and measures them accordingly.
3. Matthew 15:4–6 — Jesus Provides a Specific Example
“For God commanded, saying, ‘Honor your father and your mother’; and, ‘He who curses father or mother, let him be put to death.’ But you say, ‘Whoever says to his father or mother, “Whatever profit you might have received from me is a gift to God”—then he need not honor his father or mother.’ Thus you have made the commandment of God of no effect by your tradition.” (Matthew 15:4–6, NKJV)
Jesus cites two commands directly from the Torah:
Exodus 20:12: “Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you.”
Exodus 21:17: “And he who curses his father or his mother shall surely be put to death.”
These are not obscure laws—they are central to God’s covenant with Israel. The command to honor parents involves not just respect but material support, especially in old age. But the Pharisees had created a loophole using a practice known as Corban (explained in Mark 7:11), in which a person could dedicate money or possessions to God as a sacred offering and thus be released from the obligation of using that money to help his parents.
By allowing this, the Pharisees perverted a good intention into a way to nullify God’s command. Jesus condemns them for replacing God's law with man’s rule. The very tradition they claimed protected holiness was actually undermining it.
“Jesus confronted the tradition of the ‘Corban’ vow… This was a way of appearing devout while actually avoiding responsibility.”
“Thus you have made the commandment of God of no effect by your tradition.” — a scathing condemnation of any system that replaces the clear command of God with religious rationalization.
Paul echoes this concern in Colossians 2:8, which says:
“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.” (NKJV)
Jesus is not against tradition per se—but He is vehemently opposed to any tradition that contradicts, overrides, or neutralizes the Word of God. Here, He establishes the principle that Scripture alone is the final authority—not religious customs, denominational traditions, or human innovation.
4. Matthew 15:7–9 — Jesus Condemns Their Hollow Tradition as Hypocrisy
“Hypocrites! Well did Isaiah prophesy about 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 in vain they worship Me, Teaching as doctrines the commandments of men.’” (Matthew 15:7–9, NKJV; quoting Isaiah 29:13)
Jesus directly confronts the religious leaders, labeling them with a title used only for those who are willfully deceptive in their religious appearance: “Hypocrites!” The Greek word hypokritēs was used for an actor on a stage—someone who performs a role and hides their true self behind a mask. This is Jesus’ central accusation: they put on a show of holiness, but it is disconnected from a heart devoted to God.
He quotes Isaiah 29:13, showing that this was not a new issue. Even in the prophet’s time, people were honoring God with empty words, while their hearts remained cold and distant.
“Therefore the Lord said: ‘Inasmuch as these people draw near with their mouths And honor Me with their lips, But have removed their hearts far from Me, And their fear toward Me is taught by the commandment of men.’” (Isaiah 29:13, NKJV)
Jesus condemns their worship as vain—meaning empty, futile, and devoid of spiritual substance. This sobering truth echoes into modern Christianity: it is possible to worship in a manner that looks right outwardly yet is rejected by God because it is not grounded in a sincere heart.
a. “Honor Me with their lips, but their heart is far from Me” — This duality exposes the religious leader’s obsession with image over integrity. It is a warning for all believers to examine whether their devotion is authentic or performative. One can appear to be near God with flawless attendance, prayer language, and outward behavior, yet be spiritually distant from Him.
God desires worship “in spirit and in truth” (John 4:24). That is, worship must arise from a regenerated heart and align with the truth of Scripture.
“God is Spirit, and those who worship Him must worship in spirit and truth.” (John 4:24, NKJV)
b. “Teaching as doctrines the commandments of men” — This highlights the deeper problem: replacing God’s Word with manmade rules. They were treating their oral traditions as if they carried divine authority, binding people’s consciences to laws God never gave.
Jesus doesn’t outright reject all tradition, but He draws a firm line: when tradition contradicts or overrides God’s Word, it becomes false worship. This same principle must govern the church today—whether in liturgy, denominational customs, or cultural habits. Scripture remains supreme.
5. Matthew 15:10–11 — Jesus Speaks to the Multitude about Religious Externalism
“When He had called the multitude to Himself, He said to them, ‘Hear and understand: Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man.’” (Matthew 15:10–11, NKJV)
Jesus now turns from the Pharisees to the gathered crowd. His words are bold and revolutionary. In first-century Judaism, much emphasis was placed on dietary laws and ceremonial purity. Leviticus chapters 11 and onward detailed what was clean and unclean to eat. The Pharisees had added layers of tradition on top of this system. Yet Jesus says plainly: what goes into the mouth does not defile a man.
This upended the entire religious framework that governed Jewish life. But Jesus points to a higher principle: the heart is what truly matters. What comes out of the mouth—words, attitudes, blasphemies, pride—is a mirror of the soul. That is what defiles a person before God, not external matters of food.
Jesus will expound this further in verses 17–20, where He says:
“But those things which proceed out of the mouth come from the heart, and they defile a man.” (Matthew 15:18, NKJV)
a. “Not what goes into the mouth defiles a man” — Jesus is not speaking of moral evils like pornography or drugs in this context. Rather, He is dismantling the Jewish ceremonial law regarding food. He anticipates the future removal of dietary restrictions under the New Covenant. This is fulfilled in Acts 10:15, where Peter is told:
“What God has cleansed you must not call common.” (Acts 10:15, NKJV)
This principle was foundational to the early church’s shift away from Mosaic dietary laws. As France notes:
“The principles set out by Jesus’ words in Matthew 15:11 and 17–20 made the ultimate abandonment of the Old Testament food-laws by the church inevitable.” — R.T. France
b. “But what comes out of the mouth, this defiles a man” — The mouth reveals the heart. Jesus affirms that defilement is not ceremonial, but moral and spiritual. Just as the heart is the wellspring of life (Proverbs 4:23), so it is also the fountain of sin if left unredeemed.
“Keep your heart with all diligence, For out of it spring the issues of life.” (Proverbs 4:23, NKJV)
Jesus centers true religion not in ritual but in inward transformation. This is consistent with Old Testament truth, such as:
“The sacrifice of the wicked is an abomination to the Lord, But the prayer of the upright is His delight.” (Proverbs 15:8, NKJV)
6. Matthew 15:12–14 — Jesus Warns That Only What Is of God Will Remain
“Then His disciples came and said to Him, ‘Do You know that the Pharisees were offended when they heard this saying?’ But He answered and said, ‘Every plant which My heavenly Father has not planted will be uprooted. Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch.’” (Matthew 15:12–14, NKJV)
Jesus had just rebuked the Pharisees for elevating tradition above the Word of God, and His disciples were alarmed at how blunt He had been. Their concern was political and cultural—worried about offending the “important” people. But Jesus was not concerned with diplomacy. His concern was truth.
a. “Do You know that the Pharisees were offended…?” — Of course He knew. He intended to offend them. These leaders had misrepresented God’s heart and bound people under burdens God never laid. Jesus, as the true Shepherd, had to confront wolves.
“Woe to you when all men speak well of you, For so did their fathers to the false prophets.” (Luke 6:26, NKJV)
b. “Every plant which My heavenly Father has not planted will be uprooted” — This reflects a strong allusion to Matthew 13:24–30 and the parable of the wheat and tares. Anything not rooted in the truth of God’s Word will not endure.
“But He answered and said, ‘Every plant which My heavenly Father has not planted will be uprooted.’” (Matthew 15:13, NKJV)
This also applies to all forms of man-made religion—rules, rituals, and doctrines that do not originate from God. No matter how old or cherished a tradition may be, if it is not grounded in divine revelation, it will not stand.
c. “Let them alone” — This is not a statement of indifference, but of strategic withdrawal. Jesus does not command His disciples to chase or argue with these blind leaders. The truth will stand on its own. He places no confidence in reforming what is corrupt at the root.
d. “They are blind leaders of the blind… both will fall into a ditch” — This is a tragic image. It shows not only the danger of false teachers, but also the peril of those who choose to follow them. Spiritual blindness is contagious and devastating. Jesus speaks with both righteous anger and deep sadness.
“The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light.” (Matthew 6:22, NKJV)
If the spiritual eye is blind, there is no clarity, no direction, and no safety. The result is a disastrous fall.
7. Matthew 15:15–20 — True Defilement Comes from the Heart, Not Hands
“Then Peter answered and said to Him, ‘Explain this parable to us.’ So Jesus said, ‘Are you also still without understanding? Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man, but to eat with unwashed hands does not defile a man.’” (Matthew 15:15–20, NKJV)
a. “Are you also still without understanding?” — Jesus expresses exasperation that His disciples are still slow to grasp spiritual realities. Though they had walked with Him and heard His teachings, their thinking was still clouded by the tradition-heavy Judaism of their culture.
b. “Whatever enters the mouth goes into the stomach and is eliminated” — Jesus draws on basic biology to explain a deeper spiritual point. What is eaten affects the body, not the soul. By using this earthy, even vulgar description (“eliminated”), Jesus underscores the absurdity of thinking food affects one’s moral standing before God.
c. “But those things which proceed out of the mouth come from the heart” — Jesus reiterates His theme: the problem is internal. What we say reveals what is inside us.
“For out of the abundance of the heart the mouth speaks.” (Matthew 12:34, NKJV)
These words echo the doctrine of total depravity—that man, apart from divine grace, is not merely sick but spiritually dead and corrupt at the core.
d. “Out of the heart proceed evil thoughts…” — Jesus gives a list of sins that originate not in environment, society, or upbringing—but in the heart. These are not accidents or cultural anomalies. They are symptoms of the fallen nature:
“Evil thoughts” — the root of every sin.
“Murders” — beginning with hatred (cf. Matthew 5:21–22).
“Adulteries and fornications” — Jesus distinguishes between the act and the thought (cf. Matthew 5:28).
“Thefts, false witness, blasphemies” — all proceed from the mouth and reflect the state of the soul.
“The heart is deceitful above all things, And desperately wicked; Who can know it?” (Jeremiah 17:9, NKJV)
e. “These are the things which defile a man” — Jesus ends with force. Real defilement is not ritualistic, but moral and spiritual. The scribes were obsessed with ceremonial cleanness, but Jesus says plainly: God is looking at the heart.
“But to eat with unwashed hands does not defile a man.” (Matthew 15:20, NKJV)
This declaration cut at the very core of Pharisaical religion, which emphasized external purity over inward holiness. Jesus flipped that system on its head.
B. Jesus Answers a Gentile’s Request
1. Matthew 15:21–22 — Jesus is Met with a Request from a Gentile Woman
“Then Jesus went out from there and departed to the region of Tyre and Sidon. And behold, a woman of Canaan came from that region and cried out to Him, saying, ‘Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed.’” (Matthew 15:21–22, NKJV)
This episode marks one of the most striking moments in Jesus’ ministry. He deliberately leaves Jewish territory and steps into the Gentile region of Tyre and Sidon, approximately 50 miles northwest of Galilee. His journey appears to be for the purpose of a single divine appointment with a Canaanite woman — a descendant of a people long considered enemies of Israel.
a. “To the region of Tyre and Sidon” — This act is both deliberate and shocking. These coastal Phoenician cities were deeply pagan. Jesus enters this territory, not for rest, but for a purposeful encounter. That He would make this trip at all demonstrates the extraordinary scope of divine grace.
“Matthew’s use of the old term ‘Canaanite’ shows that he cannot forget her ancestry: now a descendant of Israel’s ancient enemies comes to the Jewish Messiah for blessing.” (Carson)
“Of the Phoenicians, the Tyrians have the most ill-feeling towards us.” (Josephus, as quoted by Barclay)
This is the only recorded instance of Jesus ministering beyond the borders of Israel, and it highlights His heart for the nations.
b. “Have mercy on me… My daughter is severely demon-possessed” — The woman’s plea reveals the anguish of a mother’s heart. Though the affliction rested upon her daughter, the woman internalized it and cried out as if it were her own suffering. She approached Jesus not with entitlement but with humility, begging for mercy. This is the posture of true intercession.
c. “O Lord, Son of David” — This Gentile woman addressed Jesus with a title deeply rooted in Jewish Messianic expectation. This shows her faith, not merely in Jesus' power to heal, but in His identity. Many within Israel rejected this title, yet this Gentile embraced it.
“Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them.” (Matthew 4:24, NKJV)
“Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, saying, ‘Lord, my servant is lying at home paralyzed, dreadfully tormented.’” (Matthew 8:5–6, NKJV)
In both of those previous miracles, Gentiles came to Jesus while He remained within Jewish territory. In this case, He enters Gentile territory, a deliberate departure from His usual pattern — foreshadowing the future gospel mission to the nations.
2. Matthew 15:23–24 — Jesus’ Cold Response to the Gentile Woman
“But He answered her not a word. And His disciples came and urged Him, saying, ‘Send her away, for she cries out after us.’ But He answered and said, ‘I was not sent except to the lost sheep of the house of Israel.’” (Matthew 15:23–24, NKJV)
a. “But He answered her not a word” — This silence was not rejection, but testing. Jesus often used silence as a way to draw out deeper faith. His delay was not indifference — it was intentional. It stirred her desperation into persistence.
“As Augustine says, ‘The Word spoke not a word,’ and that was so unlike Him.” (Spurgeon)
This deliberate withholding of response draws out a bolder, more resolved faith in the woman. In contrast to His usual compassion, Jesus here holds back in order to reveal something greater.
b. “Send her away, for she cries out after us” — The disciples’ response is utilitarian. Whether they meant “send her away with a miracle” or simply “make her stop,” their concern was for convenience, not compassion. This reveals their blindness to the inclusive heart of the Messiah, even after witnessing previous miracles done for Gentiles.
“Lord, now You are letting Your servant depart in peace, according to Your word.” (Luke 2:29, NKJV) — This is the same verb used, implying dismissal with satisfaction.
c. “I was not sent except to the lost sheep of the house of Israel” — Jesus states the divine priority of His earthly ministry. The covenant promises were first given to Israel, and Jesus came as Israel’s Messiah. His mission would expand to the Gentiles, but not until after His rejection by His own people.
“But go rather to the lost sheep of the house of Israel.” (Matthew 10:6, NKJV)
It is worth noting that Jesus’ statement is not a denial of Gentile blessing but a clarification of order. The gospel would go to the Jew first, then to the Gentile (Romans 1:16).
“But He answered and said, ‘I was not sent except to the lost sheep of the house of Israel.’” (Matthew 15:24, NKJV)
This moment sets up one of the most powerful demonstrations of faith in all of the Gospels — not from a Pharisee, not from a disciple, but from a Gentile mother.
3. Matthew 15:25–27 — The Gentile Woman’s Persistent Appeal to Jesus
“Then she came and worshiped Him, saying, ‘Lord, help me!’ But He answered and said, ‘It is not good to take the children’s bread and throw it to the little dogs.’ And she said, ‘Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.’” (Matthew 15:25–27, NKJV)
a. “Then she came and worshiped Him, saying, ‘Lord, help me!’” — Despite the silence and the initial refusal, the woman does not walk away. Instead, she presses in closer. She bows down and worships Jesus, recognizing His lordship even as she is still denied her request. Her plea, “Lord, help me!” is direct, unadorned, and deeply personal — the cry of a desperate, faithful heart.
“She could not solve the problems of the destiny of her race, and of the Lord’s commission; but she could pray… If, as a Shepherd, He may not gather her, yet, as Lord, He may help her.” (Spurgeon)
“She did not pray, ‘Lord, help my daughter;’ but, ‘Lord, help me.’” (Spurgeon)
Her cry reveals the spiritual identification a true intercessor makes with the burden of another. Like the psalmist, she pleads for divine aid with no pretense.
“But as for me, I will call upon God, and the Lord shall save me.” (Psalm 55:16, NKJV)
b. “It is not good to take the children’s bread and throw it to the little dogs.” — Jesus continues to test her. The “children” refer to Israel, God’s covenant people (see Exodus 4:22, “Then you shall say to Pharaoh, ‘Thus says the Lord: “Israel is My son, My firstborn.”’” — Exodus 4:22, NKJV). The “bread” represents the blessings and ministry of the Messiah. The “little dogs” — diminutive form in Greek (κυναρίοις) — refers not to wild street dogs, but household pets, suggesting a lower status but still within proximity to the master’s table.
Jesus’ words were not intended to insult but to test, to draw out faith. His tone, likely gentle and deliberate, left a door open for her response. She did not take offense. Instead, she leaned into the analogy with a brilliant reply rooted in humility and faith.
“Its harshest word [dogs] contains a loophole. [Dogs] does not compare Gentiles to the dogs without, in the street, but to the household dogs belonging to the family, which have their portion though not the children’s.” (Bruce)
c. “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.” — Her answer is full of grace and insight. She does not argue her worth. She agrees with Jesus but reasons from within the analogy. If He is the Master and Israel the children, then surely even the dogs — the Gentiles — may receive the overflow of grace. She is not asking for the main meal, just for a crumb. In doing so, she demonstrates that she understands the nature of grace — undeserved, yet abundant.
“Jesus, I understand that the focus of Your ministry is to the Jews… Yet I also understand that Your ministry extends beyond the Jewish people, and I want to be part of that extended blessing.”
Her response is profound in the context of increasing Jewish rejection of Jesus. As Israel turned away, this Gentile turned toward Him with unrelenting faith. She saw value in what others — even the Pharisees — rejected.
“Then Jacob was left alone; and a Man wrestled with him until the breaking of day… And He said, ‘Let Me go, for the day breaks.’ But he said, ‘I will not let You go unless You bless me!’” (Genesis 32:24–26, NKJV)
“Dear friend, possibly someone has whispered in your ear, ‘Suppose you are not one of the elect.’… She just goes on praying, ‘Lord, help me! Lord, have mercy upon me!’ I invite you, dear friend, to do just the same.” (Spurgeon)
Her faith speaks for the faithful remnant among the nations — a foreshadowing of Gentile inclusion in the New Covenant.
4. Matthew 15:28 — Jesus Rewards the Great Faith of the Gentile Woman
“Then Jesus answered and said to her, ‘O woman, great is your faith! Let it be to you as you desire.’ And her daughter was healed from that very hour.” (Matthew 15:28, NKJV)
a. “Then Jesus answered” — After drawing out her faith through silence, theological boundary, and metaphor, Jesus finally grants her request. His answer is filled with admiration, not just agreement. He affirms her and heals her daughter instantly.
b. “O woman, great is your faith!” — This is the only time Jesus directly tells someone, “great is your faith.” Even the Roman centurion’s faith, while also called “great,” was praised to the crowd, not to him personally:
“When Jesus heard it, He marveled, and said to those who followed, ‘Assuredly, I say to you, I have not found such great faith, not even in Israel!’” (Matthew 8:10, NKJV)
Only two people receive such a commendation from Jesus — and both were Gentiles. This illustrates the sovereignty of God and the inclusiveness of the gospel message.
Great faith is often found in unlikely places — among Gentiles, women, outsiders.
Great faith is revealed under pressure — silence, delay, and apparent rejection.
Great faith clings to truth with humility and boldness.
Great faith is often exercised on behalf of another.
c. “Let it be to you as you desire.” — The woman’s request was granted not because of her ethnicity, her eloquence, or her persistence alone — but because of her faith. Jesus rewarded her unshakable confidence in His character and power.
“And her daughter was healed from that very hour.” (Matthew 15:28, NKJV)
This immediate healing, without Jesus even seeing the daughter or speaking a word over her, underscores both the power and compassion of Christ. It is the miracle that marks the end of this divine appointment. Notably, Scripture does not record any other events in Tyre and Sidon. This encounter — with one Gentile woman — was apparently the sole purpose of His journey.
C. The Feeding of the Four Thousand (Matthew 15:29–39)
1. Jesus Ministers Healing to the Multitude (Matthew 15:29–31)
“Jesus departed from there, skirted the Sea of Galilee, and went up on the mountain and sat down there. Then great multitudes came to Him, having with them the lame, blind, mute, maimed, and many others; and they laid them down at Jesus’ feet, and He healed them. So the multitude marveled when they saw the mute speaking, the maimed made whole, the lame walking, and the blind seeing; and they glorified the God of Israel.” (Matthew 15:29–31, NKJV)
After His encounter with the Gentile woman, Jesus moved again — likely returning from the region of Tyre and Sidon back to the eastern side of the Sea of Galilee. He withdrew to a mountain setting, but the crowds found Him there as well, bringing with them the afflicted and broken.
The miracle-working ministry of Jesus resumed with power. Though He had just come from Gentile territory, He continued healing and showing compassion. His works here echoed the prophecy of Isaiah:
“Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb sing. For waters shall burst forth in the wilderness, and streams in the desert.” (Isaiah 35:5–6, NKJV)
a. “Then great multitudes came to Him” — Jesus’ fame had spread far and wide, drawing crowds not only of Jews but also Gentiles. Most commentators agree that this scene likely takes place in the region of the Decapolis, a Gentile-populated area east of the Sea of Galilee, as suggested by the parallel passage:
“Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.” (Mark 7:31, NKJV)
Thus, this section continues the theme of Gentile inclusion seen in the prior narrative with the Canaanite woman. Jesus demonstrates through signs and wonders that Gentiles are not outside the reach of God’s compassion.
b. “They laid them down at Jesus’ feet, and He healed them” — The broken were brought, laid at His feet — a picture of helplessness before divine power. There is no explicit mention of their faith, but their very act of coming and laying others at Jesus' feet implies trust in His ability. Interestingly, one of the Greek terms used here, kullous, translated “maimed,” may also imply being mutilated or missing limbs.
“If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.” (Matthew 18:8, NKJV)
Though Scripture doesn’t record the specific restoration of limbs elsewhere, it is possible that such miracles took place here, revealing Jesus’ unmatched authority over the physical world.
c. “They glorified the God of Israel” — This is a powerful theological moment. These were likely Gentiles, yet they are not said to praise Jesus directly here but to glorify the God of Israel, recognizing the source of His power. This acknowledgment points toward Gentile worship of the one true God, fulfilling the Abrahamic promise that “in you all the families of the earth shall be blessed” (Genesis 12:3, NKJV).
2. The Feeding of the Four Thousand (Matthew 15:32–39)
“Now Jesus called His disciples to Himself and said, ‘I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And I do not want to send them away hungry, lest they faint on the way.’ Then His disciples said to Him, ‘Where could we get enough bread in the wilderness to fill such a great multitude?’ Jesus said to them, ‘How many loaves do you have?’ And they said, ‘Seven, and a few little fish.’ So He commanded the multitude to sit down on the ground. And He took the seven loaves and the fish and gave thanks, broke them and gave them to His disciples; and the disciples gave to the multitude. So they all ate and were filled, and they took up seven large baskets full of the fragments that were left. Now those who ate were four thousand men, besides women and children. And He sent away the multitude, got into the boat, and came to the region of Magdala.” (Matthew 15:32–39, NKJV)
a. “I have compassion on the multitude” — Jesus’ compassion was not limited by ethnicity or geography. These Gentiles had been with Him for three days, and Jesus was concerned for their well-being. He knew their needs and sought to meet them, embodying the heart of a Shepherd who provides for His sheep:
“But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.” (Matthew 9:36, NKJV)
b. “Where could we get enough bread in the wilderness…” — The disciples’ response shows lingering doubt or dullness, even after having witnessed the earlier feeding of the five thousand (Matthew 14:13–21). This repetition demonstrates our human tendency to forget past miracles when confronted with new trials. It is possible that the disciples’ slowness stemmed from cultural prejudice — they may not have expected Jesus to work such wonders for Gentiles.
“Then those who were in the boat came and worshiped Him, saying, ‘Truly You are the Son of God.’” (Matthew 14:33, NKJV)
c. This is a distinct miracle from the earlier feeding:
5,000 fed earlier in Jewish territory (Matthew 14).
4,000 fed here in Gentile territory.
Different quantities: seven loaves and a few fish vs. five loaves and two fish.
Different locations: the east side of the Sea of Galilee vs. the west.
Different leftovers: seven baskets here, twelve previously — with even different Greek words for “baskets” (indicating different kinds of containers, larger in this case).
d. “He took the seven loaves… gave thanks… broke them” — This phrase is echoed in the Last Supper, reminding us that Jesus is the Bread of Life (John 6:35). He involves the disciples in the distribution again, signifying that while divine power creates, human hands are called to serve.
e. “They all ate and were filled” — The term “filled” implies complete satisfaction, even gluttony. This was no meager ration; it was abundance. God is not a God of bare survival — He provides richly:
“You prepare a table before me in the presence of my enemies; You anoint my head with oil; My cup runs over.” (Psalm 23:5, NKJV)
f. “Seven large baskets” — These leftovers symbolize divine provision. The number seven represents completeness. Some see in this a symbol that God’s provision is sufficient for the Gentiles too — a complete blessing to the nations.
g. “Four thousand men, besides women and children” — The count, once again, shows that the total number fed was much greater, likely in the tens of thousands. There is no exaggeration here — only straightforward reporting of what happened.
h. “He… came to the region of Magdala” — After ministering in Gentile territory, Jesus returns to Jewish areas. His earthly ministry continues, but the point is made: the bread of heaven is not reserved for Israel alone. The Gentiles are not just catching crumbs; they are receiving the fullness of Christ’s grace.
