Matthew 15:39 – 16: 12 Beware the Leaven of the Pharisees

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 21 Oct 2012

Translation

15:39 And, after dismissing the crowds, He got into the boat and went into the lakeside area of Magdala.

16:1 Then the Pharisees and Sadducees approached and tested Him, requesting that He show a sign out of the sky to them.

16:2 But He, in answer said to them, “After it has become late, y’all say, ‘It’ll be good weather, for the sky is fiery-red,’

16:3 and when it’s morning, ‘Storm today, for the sky is fiery-red and overcast.’
[Hypocrites,] on the one hand, y’all know how to assess the appearance of the sky,
but on the other hand y’all are not able [to assess] the signs of the appointed times.

16:4 An evil and adulterous generation is searching for a sign, yet a sign will not be given to it except the sign of Jonah [the prophet].
And He left them behind and went away.

16:5 Then, once they got to the other side, His disciples forgot to get some bread.

16:6 And Jesus said to them, “Y’all be watching out for – and keeping away from – the leavening of the Pharisees and Sadducees.

16:7 So they began to deliberate among themselves saying, “It’s because we didn’t get bread.”

16:8 After Jesus realized [this], however, He said [to them], “Over what are y’all deliberating among yourselves, you barely-trusting guys? Is it that y’all don’t have bread?

16:9 Aren’t y’all figuring it out yet, or do you not remember the five loaves of bread of the five thousand and how many baskets y’all got?

16:10 or the seven loaves of bread of the four thousand and how many hampers y’all got?

16:11 How is it that y’all aren’t figuring out that it wasn’t about bread that I said to you, ‘Keep away from the yeast of the Pharisees and Sadducees.’”

16:12 Then they put it together that He did not say to keep away from the loaf-bread kind of yeast but rather from the teaching of the Pharisees and Sadducees.

Introduction

Back in Jesus’ day, He was dealing with an apostate church ruled by Pharisees who taught that man was made right with God by obeying their man-made rules, and society was ruled by Sadducees who did not believe in anything supernatural. How did such false doctrine creep into what was once a faithful people of God?

 

Today we face a similar situation of apostate churches and leaders. The following statement, known as the Auburn Affirmation, was signed by almost 1,300 pastors and published in 1924:

We, the undersigned, ministers of the Presbyterian Church in the United States of America, feel bound, in view of certain actions of the General Assembly of 1923 and of persistent attempts to divide the church and abridge its freedom, to express our convictions in matters pertaining thereto…. There is no assertion in the Scriptures that their writers were kept "from error." The Confession of Faith does not make this assertion; and it is significant that this assertion is not to be found in the Apostle's Creed or the Nicene Creed or in any of the great Reformation confessions. The doctrine of inerrancy, intended to enhance the authority of the Scriptures, in fact impairs their supreme authority for faith and life, and weakens the testimony of the church to the power of God unto salvation through Jesus Christ. We hold that the General Assembly of 1923, in asserting that "the Holy Spirit did so inspire, guide and move the writers of Holy Scripture as to keep them from error," spoke without warrant of the Scriptures or of the Confession of Faith…. The General Assembly of 1923 [also] expressed the opinion concerning five doctrinal statements that each one "is an essential doctrine of the Word of God and our standards." On the constitutional ground which we have before described, we are opposed to any attempt to elevate these five doctrinal statements, or any of them, to the position of tests for ordination or for good standing in our church. Furthermore, this opinion of the General Assembly attempts to commit our church to certain theories…

 

Let me interject here what those so-called theories were by quoting from the minutes of the Presbyterian General Assembly of 1923:

1)      “It is an essential doctrine of the Word of God and our standards that the Holy Spirit did so inspire, guide and move the writers of Holy Scripture as to keep them from error.

2)      …that our Lord Jesus Christ was born of the Virgin Mary.

3)      …that Christ offered up Himself a sacrifice to satisfy Divine justice and to reconcile us to God.

4)      …concerning our Lord Jesus Christ, that on the third day He rose again from the dead with the same body with which He suffered, with which also He ascended into heaven, and there sitteth at the right hand of His Father, making intercession.

5)      …that our Lord Jesus showed His power and love by working mighty miracles. This working was not contrary to nature, but superior to it.”

 

Now, going back to the Auburn Affirmation text, these 1,300 pastors wrote: “… we are united in believing that these are not the only theories allowed by the Scriptures and our standards …”

 

What? The Bible can contain errors? Mary might not have been a virgin? Jesus didn’t die on the cross to satisfy Divine justice and reconcile us to God? He might not have even risen from the dead or performed any miracles? Hello! How could such “leaven” have crept into the Presbyterian church, which had once been the bastion of Bible-believing faith? What happened?

 

It happens at a personal level, too:

Exposition

15:39 And, after dismissing the crowds, He got into the boat and went into the lakeside area of Magdala.

Και απολυσας τους οχλους[2] ενεβη εις το πλοιον και ηλθεν εις τα ορια Μαγδαλα[3]

 

16:1 Then the Pharisees and Sadducees approached and tested Him, requesting that He show a sign out of the sky to them.

Και προσελθοντες ‘οι Φαρισαιοι και Σαδδουκαιοι πειραζοντες επηρωτησαν[4] αυτον σημειον εκ του ουρανου επιδειξαι[5] αυτοις

 

16:2 But He, in answer said to them, “After it has become late, y’all say, ‘It’ll be good weather, for the sky is fiery-red,’

‘Ο δε αποκριθεις ειπεν αυτοις [7][Οψιας γενομενης λεγετε Ευδια[8] πυρραζει γαρ ‘ο ουρανος

 

16:3 and when it’s morning, ‘Storm today, for the sky is fiery-red and overcast.’ [Hypocrites,] on the one hand, y’all know how to assess the appearance of the sky, but on the other hand y’all are not able [to assess] the signs of the appointed times.

και πρωι Σημερον χειμων πυρραζει γαρ στυγναζων[9] ‘ο ουρανος ‘υποκριται-CT το μεν προσωπον του ουρανου γινωσκετε διακρινειν τα δε σημεια των καιρων ου δυνασθε[10]]

 

16:4 An evil and adulterous generation is searching for a sign, yet a sign will not be given to it except the sign of Jonah [the prophet]. And He left them behind and went away.

γενεα πονηρα και μοιχαλις σημειον επιζητει[12] και σημειον ου δοθησεται αυτη ει μη το σημειον Ιωνα [του προφητου[13]] και καταλιπων αυτους απηλθεν

 

16:5 Then, once they got to the other side, His disciples forgot to get some bread.

Και ελθοντες ‘οι μαθηται[14] εις το περαν επελαθοντο αρτους λαβειν

 

16:6 And Jesus said to them, “Y’all be watching out for – and keeping away from – the leavening of the Pharisees and Sadducees.

‘Ο δε Ιησους ειπεν αυτοις Ορατε και προσεχετε απο της ζυμης των Φαρισαιων και Σαδδουκαιων

 

16:7 So they began to deliberate among themselves saying, “It’s because we didn’t get bread!”

‘Οι δε διελογιζοντο εν εαυτοις λεγοντες ‘Οτι αρτους ουκ ελαβομεν

 

16:8 After Jesus realized [this], however, He said [to them,] “What are you deliberating among yourselves, you barely-trusting guys? Is it that you don’t have bread?

Γνους[15] δε ‘ο Ιησους ειπεν [αυτοις-CT] Τι' διαλογιζεσθε εν εαυτοις ολιγοπιστοι ‘οτι αρτους ουκ εχετε[16]

 

16:9 Aren’t y’all figuring it out yet, or do you not remember the five loaves of bread of the five thousand and how many baskets y’all got [tookKJV/picked upNAS/ gatheredNIV]?

ουπω νοειτε ουδε μνημονευετε τους πεντε αρτους των πεντακισχιλιων και ποσους κοφινους ελαβετε

 

16:10 or the seven loaves of bread of the four thousand and how many hampers y’all got?

ουδε τους ‘επτα αρτους των τετρακισχιλιων και ποσας σπυριδας ελαβετε

 

16:11 How is it that y’all aren’t figuring out that it wasn’t about bread that I said to you,[17] ‘Keep away from the yeast of the Pharisees and Sadducees.’”

πως ου νοειτε ‘οτι ου περι αρτων[18] ειπον ‘υμιν Προσεχετε[19] δε απο της ζυμης των Φαρισαιων και Σαδδουκαιων

 

16:12 Then they put it together that He did not say to keep away from the loaf-bread kind of yeast but rather from the teaching of the Pharisees and Sadducees.

Τοτε συνηκαν ‘οτι ουκ ειπεν προσεχειν απο της ζυμης των αρτων[20] αλλα απο της διδαχης των Φαρισαιων και Σαδδουκαιων

Conclusion

So how do we apply all this in our lives today?

1. First, we need to guard ourselves from the influence of unbelievers

 

In addition to limiting faith-stunting influences from the Pharisees and Sadducees of this world, we must positively:

 

2. Fill our life with faith-encouraging influences.

 

Not only should we pay attention to nurturing rather than stunting our own faith,

 

3. We should also nurture the faith of others by telling stories about Jesus like Matthew did.

 



[1] For an excellent summary and critique, see George P. Hutchinson’s book, The History Behind  the Reformed Presbyterian Church, Evangelical Synod, chapter V, http://www.pcahistory.org/findingaids/rpces/history/05.pdf

[2] Although the Greek manuscripts and editions are agreed on the plural, for some reason, the KJV translates it singular, and it was not corrected in the NKJV. No big deal for the meaning, though.

[3] As is common with proper nouns, this place name is spelled differently in different manuscripts. Critical editions follow א, B, D, and the Vulgate by spelling it μαγαδαν, but that’s not a lot of support compared to the Byz./Maj., and there is no such town mentioned near Galilee anywhere in the Bible. (The closest to that spelling being the LXX spelling of a town in Judah in Joshua 15:37.)

[4] א, Θ, f1, and f13 spell this word as a participle, but it is an aorist indicative in all the standard editions of the GNT. It wouldn’t make any difference in translation, though.

[5] This word is found in the Bible only here and Matthew  22:19; 24:1; Luke 17:14; Acts 9:39; 18:28; Hebrews 6:17, and Proverbs 12:17 (LXX). The verb stands alone in other places, without the epi- prefix, and in other places has different prefixes like en- . Generally all can be translated “show.” The epi- prefix may have to do with the thing shown being under the control of the one doing the showing - or in their hands.

[6] 12:38-40 Then some of the scribes and Pharisees answered Him saying, “Teacher, we wish [want] to see a sign from you.” But, He, by way of reply, said to them, “It is for a sign that an evil and adulterous generation eagerly seeks, but a sign will not be given to it – except for the sign of Jonah the prophet. For just as Jonah was in the belly of the sea monster three days and three nights, so the Son of Man will be in the heart of the earth three days and three nights.”

[7] A substantial number of early manuscripts and versions omit the second half of v.2 and all of v.3 (א, B, X, Γ, f13, sahidic, middle Egyptian). Neither the Majority, nor the Byzantine, nor the Textus Receptus, nor even the Critical editions omit it, although the Critical editions do omit the one word “hyprocrites” without explanation.

[8] Nowhere else in the Bible. Vincent and A.T. Robertson say it is a contraction of the word for “good” and the word for “Zeus” (who supposedly controlled the weather). Why would Pharisees use a word with such origins? Greeks from Decapolis, on the other hand, might. The word for “red” is also found nowhere else in the Bible, but is based on the frequently-used word for “fire.”

[9] Loweringkjv /threateningNAS /overcastNIV /gloomyVincent This word comes from the Greek word to “cover/roof over,” thus I translated it “overcast,” but every other use of the word in the Bible refers to the downcast faces of people in mourning: Ezekiel 27:35; 28:19; 32:10; Mark 10:22.

[10] See footnote above. In addition, a few middle-aged manuscripts append a verb having to do with thinking, understanding, or knowing, but these are likely added to fill out the meaning which the original already connoted by ellipsis.

[11] And Gen. 1:14 is the only other occurrence of “sign” and “time” in the Greek Bible.

[12] This is the reading of all the GNT editions; however, Nestle-Aland points out that there are a few variations on this word in the manuscripts (ζητει-D, Θ; αιτει “ask” – B). These are just synonyms and are not different in meaning.

[13] Although not found in the Critical editions because it is not found in א, B, D, or the Vulgate, it is found in the Byzantine Majority of manuscripts following C, W, Θ, f1, f13 and made its way into many versions such as Syriac, Boharic, Middle Egyptian, and even the 1590’s edition of the Vulgate. “The prophet” is implied by the text, whether or not the wording is original. I appreciate the clarity of the explicit wording.

[14] Following L, W, f1, and the Majority, (and perhaps the Vulgate), the Byz. and T.R. editions add “autou,” but Critical editions omit this word, following א, B, C, D, Δ, Θ, f13, etc. The definite article carries the force of the meaning of “His,” so it is not substantially different in meaning.

[15] English versions are divided over whether to translate this participle as Temporal (“When Jesus noticedHendriksen/ perceivedKJV”) or as Explanatory (“being awareNKJ,NAS,NIV”). Because it is Aorist tense, it seems to point to a certain point in time when Jesus realized what was going on, so I opt for the former.

[16] The Byz. Majority and T.R. editions read the synonym ελαβετε “received” following C, L, W, and f1.

[17] This is puzzling grammar. Is it a direct quote (as the KJV renders it) or is it the start of a new independent clause (as all the modern English versions read)? There is no “hoti” to indicate the former and no “de” (or disjunctive punctuation) to indicate the latter; either way we have to read something into the text.

[18] The Byz. Majority and T.R. editions and the Vulgate read singular, following D, W, Γ, and Δ. It doesn’t make much difference in English since “bread” is one of those words which can be singular or plural in meaning.

[19] The Byz. Majority and T.R. read the infinitive rather than the indicative form of this verb, but Nestle-Aland lists no early manuscript support for this except for W. It doesn’t change the meaning in this quote.

[20] The Byz. Majority and T.R. read singular following C and W, as do two Syriac versions. The plural is found in B, L, f1, and in the Vulgate and Coptic versions. A few manuscripts, including א and a Syriac version read instead “of the Pharisees and Sadducees” and others omit any word at all at this point (D, Θ, f13, and yet another version of Syriac). The sense is the same in any case – not literal “yeast” but figuratively “teaching.”