The big picture
Matthew 15 opens in verse 1 with “Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,”, reaches its middle movement near verse 20 with “These are the things which defile a man: but to eat with unwashen hands defileth not a…”, and closes in verse 39 with “And he sent away the multitude, and took ship, and came into the coasts of Magdala.” Repeated or prominent terms include Jesus, disciples, multitude, blind, father. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Matthew · King James Version · 39Matthew 15:1-8
1–8: Came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
Matthew 15:1–8 opens with “Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,” and reaches “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their…” by its final verse. That movement develops the focus on Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed, with particular weight carried by father, mother, tradition.
Deep dive
The movement opens with “Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,” By verse 4, the text has turned to “For God commanded, saying, Honour thy father and mother: and, He that curseth father or…” It lands on “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 2 questions, 3 stated contrasts, 3 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as father, mother, tradition, commandment, honour, transgress tie the complete block together. The central idea, “Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include God, Esaias, Honour, Jerusalem, Jesus, Pharisees. The nearest hinge to the center comes in verse 3: “But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?” That detail helps separate the opening situation from what the passage changes next.
Words to trace: father, mother, tradition, commandment, honour, transgress
Verse-by-verse path
- Matthew 15:1
“Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,” Naming Jerusalem and Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:2
“Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Matthew 15:3
“But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Matthew 15:4
“For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Matthew 15:5
“But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Matthew 15:6
“And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Matthew 15:7
“Ye hypocrites, well did Esaias prophesy of you, saying,” Naming Esaias keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:8
“This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.” The line’s distinctive content terms include draweth, heart, honoureth. Its relationship to verses 7 shows what work it does in this passage.
Matthew 15:1-8
King James Version1Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
2Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
3But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?
4For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.
5But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;
6And 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.
7Ye hypocrites, well did Esaias prophesy of you, saying,
8This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.
Matthew 15:9-16
9–16: In vain they do worship me, teaching for doctrines the commandments of…
Matthew 15:9–16 opens with “But in vain they do worship me, teaching for doctrines the commandments of men.” and reaches “And Jesus said, Are ye also yet without understanding?” by its final verse. That movement develops the focus on Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed, with particular weight carried by blind, defileth, mouth.
Deep dive
The movement opens with “But in vain they do worship me, teaching for doctrines the commandments of men.” By verse 12, the text has turned to “Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended…” It lands on “And Jesus said, Are ye also yet without understanding?” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 5 verses with a speech marker, 2 questions, 3 stated contrasts. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as blind, defileth, mouth, both, cometh, commandments tie the complete block together. The central idea, “Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Are, Declare, Every, Father, Hear, Jesus. The nearest hinge to the center comes in verse 12: “Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?” That detail helps separate the opening situation from what the passage changes next.
Words to trace: blind, defileth, mouth, both, cometh, commandments
Verse-by-verse path
- Matthew 15:9
“But in vain they do worship me, teaching for doctrines the commandments of men.” The line’s distinctive content terms include commandments, doctrines, teaching. Its relationship to verses 10 shows what work it does in this passage.
- Matthew 15:10
“And he called the multitude, and said unto them, Hear, and understand:” Naming Hear keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:11
“Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.” Naming Not keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:12
“Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Matthew 15:13
“But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Matthew 15:14
“Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Matthew 15:15
“Then answered Peter and said unto him, Declare unto us this parable.” Naming Declare and Peter keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:16
“And Jesus said, Are ye also yet without understanding?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Matthew 15:9-16
King James Version9But in vain they do worship me, teaching for doctrines the commandments of men.
10And he called the multitude, and said unto them, Hear, and understand:
11Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
12Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
13But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.
14Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
15Then answered Peter and said unto him, Declare unto us this parable.
16And Jesus said, Are ye also yet without understanding?
Matthew 15:17-24
17–24: Do not ye yet understand, that whatsoever entereth in at the mouth goeth…
Matthew 15:17–24 opens with “Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is…” and reaches “But he answered and said, I am not sent but unto the lost sheep of the house of Israel.” by its final verse. That movement develops the focus on Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed, with particular weight carried by coasts, defile, heart.
Deep dive
The movement opens with “Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and…” By verse 20, the text has turned to “These are the things which defile a man: but to eat with unwashen hands defileth not a man.” It lands on “But he answered and said, I am not sent but unto the lost sheep of the house of Israel.” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 3 verses with a speech marker, 1 question, 4 stated contrasts. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as coasts, defile, heart, mouth, proceed, adulteries tie the complete block together. The central idea, “Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Canaan, David, Have, Israel, Jesus, Lord. The nearest hinge to the center comes in verse 21: “Then Jesus went thence, and departed into the coasts of Tyre and Sidon.” That detail helps separate the opening situation from what the passage changes next.
Words to trace: coasts, defile, heart, mouth, proceed, adulteries
Verse-by-verse path
- Matthew 15:17
“Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Matthew 15:18
“But those things which proceed out of the mouth come forth from the heart; and they defile the man.” The line’s distinctive content terms include defile, heart, mouth. Its relationship to verses 17 and 19 shows what work it does in this passage.
- Matthew 15:19
“For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Matthew 15:20
“These are the things which defile a man: but to eat with unwashen hands defileth not a man.” The line’s distinctive content terms include defile, defileth, hands. Its relationship to verses 19 and 21 shows what work it does in this passage.
- Matthew 15:21
“Then Jesus went thence, and departed into the coasts of Tyre and Sidon.” Naming Jesus and Sidon keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:22
“And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou…” Naming Canaan and David keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:23
“But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after…” Naming Send keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:24
“But he answered and said, I am not sent but unto the lost sheep of the house of Israel.” Naming Israel keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 15:17-24
King James Version17Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?
18But those things which proceed out of the mouth come forth from the heart; and they defile the man.
19For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
20These are the things which defile a man: but to eat with unwashen hands defileth not a man.
21Then Jesus went thence, and departed into the coasts of Tyre and Sidon.
22And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.
23But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
24But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
Matthew 15:25-32
25–32: Came she and worshipped him, saying, Lord, help me.
Matthew 15:25–32 opens with “Then came she and worshipped him, saying, Lord, help me.” and reaches “Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because…” by its final verse. That movement develops the focus on Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed, with particular weight carried by Jesus, blind, dogs.
Deep dive
The movement opens with “Then came she and worshipped him, saying, Lord, help me.” By verse 28, the text has turned to “Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as…” It lands on “Then Jesus called his disciples unto him, and said, I have compassion on the multitude…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 4 verses with a speech marker, 1 stated contrast, 1 verse naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as Jesus, blind, dogs, dumb, lame, Lord tie the complete block together. The central idea, “Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Jesus, Lord, Galilee, God, Insomuch, Israel. Its number language includes three. The nearest hinge to the center comes in verse 28: “Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: Jesus, blind, dogs, dumb, lame, Lord
Verse-by-verse path
- Matthew 15:25
“Then came she and worshipped him, saying, Lord, help me.” The verse names Lord rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.
- Matthew 15:26
“But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.” The line’s distinctive content terms include bread, children’s, dogs. Its relationship to verses 25 and 27 shows what work it does in this passage.
- Matthew 15:27
“And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.” Naming Truth keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:28
“Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:29
“And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down…” Naming Galilee and Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:30
“And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:31
“Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and…” Naming Insomuch keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Matthew 15:32
“Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me…” The number three makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Matthew 15:25-32
King James Version25Then came she and worshipped him, saying, Lord, help me.
26But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.
27And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.
28Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
29And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.
30And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:
31Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.
32Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.
Matthew 15:33-39
33–39: His disciples say unto him, Whence should we have so much bread in the…
Matthew 15:33–39 opens with “And his disciples say unto him, Whence should we have so much bread in the wilderness, as to…” and reaches “And he sent away the multitude, and took ship, and came into the coasts of Magdala.” by its final verse. That movement develops the focus on Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed, with particular weight carried by multitude, disciples, seven.
Deep dive
The movement opens with “And his disciples say unto him, Whence should we have so much bread in the wilderness, as to…” By verse 36, the text has turned to “And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to…” It lands on “And he sent away the multitude, and took ship, and came into the coasts of Magdala.” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 2 questions. Those features reveal where the narrative slows down, speaks directly, or changes direction.
What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as multitude, disciples, seven, took, fishes, gave tie the complete block together. The central idea, “Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Jesus, Magdala, Seven, Whence. Its number language includes seven, four, thousand. The nearest hinge to the center comes in verse 34: “And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.” That detail helps separate the opening situation from what the passage changes next.
Words to trace: multitude, disciples, seven, took, fishes, gave
Verse-by-verse path
- Matthew 15:33
“And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Matthew 15:34
“And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Matthew 15:35
“And he commanded the multitude to sit down on the ground.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Matthew 15:36
“And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the…” The number seven makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Matthew 15:37
“And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.” The number seven makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Matthew 15:38
“And they that did eat were four thousand men, beside women and children.” The number four makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Matthew 15:39
“And he sent away the multitude, and took ship, and came into the coasts of Magdala.” Naming Magdala keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 15:33-39
King James Version33And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?
34And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.
35And he commanded the multitude to sit down on the ground.
36And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.
37And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.
38And they that did eat were four thousand men, beside women and children.
39And he sent away the multitude, and took ship, and came into the coasts of Magdala.
Questions to keep in mind while reading
- Watch what Jesus says and does, and how people respond.
- Trace kingdom, discipleship, opposition, cross, and resurrection in the evangelist’s own sequence.
- Let later doctrine clarify the scene without erasing its immediate setting.
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
Questions beneath the surface
- What account of God, human freedom, responsibility, and the good life emerges from Matthew 15?
- Which tension does the chapter refuse to resolve quickly?
- What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
- Where might a sincere reader confuse a familiar tradition with something the text states directly?
Questions for serious personal contemplation
These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.
Observe without rushing
What part of Matthew 15 makes you stop, feel unsettled, or feel surprised, and why?
Which detail in the passage would be easiest to overlook? How does that detail change your understanding?
Where do you see tension between what happens and this focus: Jesus confronting tradition that hides heart corruption, the Canaanite woman persisting, and another crowd fed?
What important question does the passage leave open instead of resolving quickly?
Examine your inner life honestly
Which person, response, fear, or desire in the passage feels most like your own life right now?
What assumption about God, other people, or yourself does this text challenge?
Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?
If this Scripture could ask you one direct question, what do you think it would ask?
Respond with wisdom and courage
What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?
How might another faithful person read this situation differently without ignoring the text?
What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?
What question will you carry into prayer this week, and which verses will you keep in front of you?
