Canonical Reading Plan for Oct 8, Mat 15-17

Today's readings are Mat 15-17.

In Mat 15, Jesus teaches the Pharisees that many of the traditions of the Jews have been symbolic, such as the various washings. They were there to symbolize the importance of leading a holy lifestyle and avoiding the filth of sin. The Pharisees seem to have missed the point (Mat 15:1-9).

To emphasize this truth, Jesus teaches that spiritual filth comes from inside, not outside (Mt 15:10-19). As a way of demonstrating this truth, He heals a Gentile, a woman who was considered filthy (Mt 15:21-27). The woman openly confesses that she, a Gentile, is second in the order of receiving the gospel (the Jews are first). In her humility, she recognizes Jesus as Lord and bows before Him. Jesus commends her faith which is a stark contrast to the suspicions and accusations of the Pharisees.

Ultimately, whether the sinner is a Jew or Gentile, Christ is the one who cleanses, not the washing of hands! By implication, the lesson is that pious rituals and behavior are not of any spiritual benefit if the heart is not seeking the Lord.

Then Christ heals many (Mt 15:29-31). We see that the One who cleanses also heals! Sin is not only washed away, but the impact of it is taken away as well, and the one who follows Christ is healed of the consequence of sin!

After these profound lessons, Jesus feeds another huge crowd, but this crowd is a crowd of Gentiles (Mat 15:32-39). This time there is enough left over to fill seven baskets. The twelve baskets left over at the first feeding represent the twelve tribes/twelve apostles. That was a clear indication that the gospel is for the Jews. The seven baskets, most likely represent the fullness of the gospel going to all the world (all the Gentiles) as seven is the number of completion. Between the two feedings, the message is that the gospel is for everyone.

There's a more profound lesson in the two miraculous feedings. There are also two miraculous feedings in the Old Testament, one by Moses (Ex 16, Num 11) and one by Elisha (2 Kgs 4:38-44). Both Old Testament feedings were a portent of what was to come. The feedings we see in Matthew are symbolic of Jesus being the ultimate fulfillment of the promises of Moses and Elisha (the Law and the Prophets). Furthermore, the presence of the Old Testament prophets during the transfiguration in Mat 17 shows that He is neither of them but the Son of God.

With all these incredible events going on, the Pharisees demand a sign (Mat 16:1-4)! The contrast between the deaf man, who now hears, the blind man, who now sees and the unhearing, unseeing Pharisees is profound.

Jesus and the disciples reach Caesarea-Philippi (Mat 16:13). This is as far north as Jesus will travel and it marks another turning point in His ministry. From here on, He will head toward Jerusalem and the cross.

The last phase begins with Peter’s confession that Jesus is the Christ. “Jesus” is His name, “Christ" is His office or title.

In a compelling moment, Jesus tells Peter that he didn’t come to this conclusion himself, the Father had revealed this truth to him (Mat 16:17). In a commonly misinterpreted passage, Jesus tells Peter the new church will be based on the revelation that He is the Christ (Mat 16:18) and that the same truth will be the keys to the kingdom (Mat 16:19) that hell will not be able to stand against. Peter is not the rock the church is built upon. That foundation is the revelation of Christ as Savior.

After Jesus prophesies His death and resurrection (Mat 16:21-23) and instructs those who follow Him to follow in His sufferings (Mat 16:24-28), Mat 17:1-13 depicts the transfiguration. Three disciples get a peek at the glory of Christ, a promise of what is to come. The promise is there to gird them for what's next. Notice that immediately before the glory is revealed, two things happened:  Peter acknowledged Jesus as the Christ, then Jesus told the disciples He has to die. Even more significant is that fact that He calls them to "take up their cross and follow Me." The full import and impact of this statement will not be apparent for a while. Jesus is headed to Jerusalem and the cross, all the while telling His disciples that they may suffer as well.

Following the transfiguration, Jesus heals a demon-possessed boy. In doing so, He relates the teaching of the mustard seed. When He refers to their "little faith" (Mt 17:20), He's not talking about their lack of faith but referring to their infant, baby-like faith. It has not yet matured and is, so far, ineffectual. But, even a small amount of faith, like a mustard seed, can grow into a powerful, earth-changing faith. The mountains are a metaphor for earth-shaking. They are not intended to be literal. Jesus is telling His disciples that their ministry will start out very small, based on the works He is now performing, but will one-day change and reform the world.

With this teaching of nascent-but-ever-growing faith, freedom is declared to the disciples, albeit with an admonishment to respect earthly authorities, insofar as it is possible to do so and maintain godliness (Mt 17:24-27).

The lesson of the temple tax and the miraculous provision are meant to demonstrate that Jesus will provide and bless if the disciples work within the governmental system, honoring the taxes and the ones who levy them, even though they may present a hardship.