Introduction
Jesus is a great example for us. From Him we learn about a life of faith, the importance of laying down our life, and about perseverance. There are many other things we learn from Him, and much has been said and written about this. One area I wanted to address, is what we can learn from how Jesus spoke to people.
When we study the Bible, the context of a passage is very important to understanding the meaning. When we think about how Jesus spoke to people about spiritual matters, the context is no less important.
For example, near the end of Jesus ministry He spoke to the scribes and Pharisees very forcefully. I think there are three reasons: 1 -they were the religious leaders of God’s people; 2 -they had the Scriptures; and, 3 -Jesus had learned that the scribes and Pharisees were hypocrites. However, Jesus didn’t speak to everyone in that manner. Therefore I don’t think that I can say what Jesus said, in the way He says it, without a similar context that He had.
I expect that there is an appropriate time to speak to someone in the way Jesus did to the Pharisees. But, I think that it would not be our typical interaction. In fact, I think it would be rare -unless we are talking to the leaders of God’s people who are leading them astray.
Also, as we will see in this article, we probably wouldn’t start a normal conversation with, ‘Woe to you.’ Perhaps after a long period of time where the person had demonstrated that they knew the truth but were unwilling to repent might we speak this way to them.
I also write about the apostle Peter’s approach in the article Confrontational Truth.
Jesus’ Encounters
I confined my study to the book of Matthew to see how Jesus dealt with various people. This is not an exhaustive study of every incident, and focuses more on the confrontations. In this, I have tried to capture the pattern of how Jesus treated those He ministered to.
I divided these people into three groups that Jesus interacted with in various degrees: the non-Jews; those who were His followers; and, the scribes and Pharisees.
With Non-Jews
The one example I have in this category is from 15:22-28 because it involves confrontation. A Canaanite woman asked Jesus to heal her demon-possessed daughter. Jesus did not answer her a word. She kept persisting, and Jesus’ disciples kept asking Him to send her away. Finally, Jesus speaks to her. The exchange is recorded in 24-28:
“I was sent only to the lost sheep of the house of Israel.” But she came and began to bow down before Him, saying, “Lord, help me!” And He answered and said, “It is not good to take the children’s bread and throw it to the dogs.” But she said, “Yes, Lord; but even the dogs feed on the crumbs which fall from their masters’ table.” Then Jesus answered and said to her, “O woman, your faith is great; be it done for you as you wish.” And her daughter was healed at once.”
The confrontation here seems to be that Jesus calls her a dog. Normally, calling some one a dog in that culture would be an insult, a term of reproach. But then, she calls herself a dog. Looking at the Greek word for dog gives us some insight.
There are two Greek words translated dog in the New Testament. The one sometimes used metaphorically as a term of reproach is the Greek word kuon.1 For example, in Matt 7:6 Jesus says, “Do not give what is holy to dogs, and do not throw your pearls before swine.” This verse is usually understood to mean that we should be wise with what is holy so God’s word is not dishonored.
The word for dog that Jesus uses for the Canaanite woman is the other Greek word, kunarion.2 This word for dog is a diminutive of the first term and means, “a little dog, a puppy.” This Greek word is used only in our story above and in the Gospel of Mark for the same story. (Mark 7:27, 28)
Bible teacher John MacArthur explains, “There are two words in the Greek for dogs, one is the mangy, scroungy, mongrel, vicious kind of dogs that ran in packs and prowled around the garbage. The other is the word for little pet dog, and that’s the word He uses. And so it’s not a vicious kind of statement. What He’s saying is anybody knows that when you’re having dinner, you don’t take the food intended for the children and give it to the little begging pet dog that’s at their feet, right?”3
Commentator Chuck Smith adds, “Jesus knew all along that He would heal the Canaanite woman’s daughter. It seems that He put her off to draw her faith out to demonstrate how great it was. The word Jesus used for dogs (v. 26) was not the word the Jews usually used to refer to Gentiles. Jesus used a word that means “little puppies ” indicating a household pet.”4
It seems then that the Canaanite woman had her faith tested by Jesus. He kept putting her off, and called her a dog. It was not to reproach her, but to show that Israel was Jesus’ priority. Finally, because of her persistence and faith, Jesus showed mercy on her and her daughter.
With His Followers
The followers I am speaking of in this section are those who were Jews who listened to Jesus’ teaching. Some of these followers were His disciples, but not all put their faith in Him.
The first time Jesus really confronted His disciples was in 8:26 when Jesus chided them for their ‘little faith’. It appears to me that Jesus’ expectation was for His disciples to have greater faith because He was constantly demonstrating His power. By this point in chapter 8, the disciples had already witnessed Jesus healing many people with simply a word or touch.5
Later, in 17:14-20, Jesus dealt with their ‘little faith’ again. This time Jesus is harsher toward His disciple’s little faith and said,
“You unbelieving and perverted generation, how long shall I be with you? How long shall I put up with you?” (The disciples were unable to heal a demon-possessed boy because of the littleness of their faith.)
By the time the incident in chapter 17 occurs, the disciples had seen perhaps hundreds of miracles. Jesus also had sent them out and “gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness.” (10:1) They had witnessed and participated in the feeding of the five thousand (14:15-21), and later in chapter 14, they saw Jesus walking on the water (25-33). In chapter 15 they experienced the feeding of the four thousand (15:33-38).
With the Scribes and Pharisees
Early in His ministry, Jesus had some dealings with the scribes and Pharisees, but there was no confrontation. Then, they started having evil thoughts against Jesus, so He answers their thoughts. Later, there is a turning point, and Jesus forcefully rebukes them.
No Condemnation
Chapter 8:19-20, is the first specific interaction Jesus has with a scribe recorded for us in Matthew. There is no condemnation or confrontation in this encounter.6 Later, in 9:3, some scribes think within themselves that Jesus is blaspheming. Jesus asks them, “Why are you thinking evil in your hearts?” He then explains that He is not blaspheming because He has authority on earth to forgive sins.
In 9:10-13 some Pharisees challenged Him, but still He does not condemn them. Jesus directs them to learn what the Scriptures mean.7
Another challenge comes when the Pharisees accuse Jesus’ disciples of breaking the Sabbath. Jesus’ disciples were walking through a grain field and began picking the grain and eating. This is recorded at the beginning of chapter 12.
Again, Jesus directs them to the Scriptures to correct their thinking. Jesus does not revile them, but says,
“But if you had known what this means, ‘I DESIRE COMPASSION, AND NOT A SACRIFICE,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.” (12:7-8)
Turning Point
Jesus continues the dialogue with them in the synagogue, when He heals a man’s hand on the Sabbath (12:9-13).8 He reasons with them, but rather than learn the lesson He is teaching, the Pharisees discuss ‘how they might destroy Him.’ (12:14)
The decision by the Pharisees to destroy Jesus here seems to be a turning point. After this, Jesus becomes very direct in His clashes with them, and the encounters become more confrontational.
Jesus Confronting
Some time right after the turning point I just mentioned, Jesus healed a demon-possessed blind and dumb man, so that the dumb man spoke and saw. Verse 12:24 tells us, “But when the Pharisees heard it, they said, ‘This man casts out demons only by Beelzebul the ruler of the demons.’ ”
Knowing their thoughts, Jesus spoke to the Pharisees explaining their error and that the kingdom of God had come upon them. (12:28) Jesus continues His explanation and finally tells them that they are evil. Jesus says to them,
“Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for the tree is known by its fruit. You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart.” (12:33, 34)
Some of the scribes and Pharisees then answered Jesus, asking Him for a sign. Jesus tells them that they are ‘an evil and adulterous generation’ for craving a sign. (12:39) They will not get a sign except for the sign of Jonah the prophet (12:39-40), referring to His resurrection from the dead.9
To me, telling someone they are thinking evil is different than telling them they are evil. Earlier, Jesus had only said that they were thinking evil. This time, Jesus tells the Pharisees that they were evil.
Escalation
The next two skirmishes Jesus has with the scribes and Pharisees occur in chapters 15 and 16. The first happens in 15:1-9, and the second in 16:1-4.
In 15, they challenge Jesus for transgressing tradition, but Jesus responds that they transgress God’s commandment for the sake of their tradition. (15:3 & 6) Jesus calls them hypocrites, says that they worship God in vain, and that they teach men’s thoughts instead of God’s. (7-9) Jesus says to them, “You hypocrites, rightly did Isaiah prophesy of you, saying,
‘THIS PEOPLE HONORS ME WITH THEIR LIPS,
BUT THEIR HEART IS FAR AWAY FROM ME.
BUT IN VAIN DO THEY WORSHIP ME,
TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’”
In 16, the Pharisees and Sadducees10 test Jesus, asking again for a sign. As before, Jesus tells them that they are ‘an evil and adulterous generation’ because they want a sign. Again, He tells them they will only get the sign of Jonah. (16:4)
Final Confrontations
Three more attempts to test or trap Jesus in His speech come in chapter 22. In verses 15-22 it is the Pharisees, in 23-33 the Sadducees, and the last test, verses 34-40, it is a Pharisee who was an expert in the law of Moses.
First, the Pharisees attempt to trap Jesus in what He says by asking if it is lawful to pay Roman taxes. Jesus perceives their wickedness, and verse 18 explains:
“But Jesus perceived their malice, and said, ‘Why are you testing Me, you hypocrites?’ ”
Jesus goes on to give the perfect answer, saying,
“Render to Caesar the things that are Caesar’s; and to God the things that are God’s.”
They marveled at His answer and went away. (22)
Second, the Sadducees bring an elaborate question about the resurrection. (24-28) Jesus tells them, “You are mistaken, not understanding the Scriptures, or the power of God.” (29) Jesus’ answer seems rather mild, except when we remember that these were the Jewish religious leaders Jesus was addressing. They, as leaders, should not be ‘mistaken’, and by all means should understand the Scriptures and God’s power.
Third, the Pharisees gathered together and an expert in the Mosaic law asked Jesus, “which is the great commandment in the law.” (34-40) After answering, Jesus asked His own question:
“If David then calls Him [the Messiah] ‘Lord’, how is He his son?”11
All the Pharisees gathered together were stumped by Jesus’ question. Verse 46 concludes:
“And no one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.”
Jesus’ Condemnation
Jesus concludes His dealings with the scribes and Pharisees in this following passage from Matthew, 23:13-36. Jesus finally pronounces condemnation against them in the form of ‘Woe to you’. In this passage, Jesus calls them ‘hypocrites’ seven times and ‘blind’ five times. Jesus also says they are ‘fools’, ‘full of hypocrisy’, ‘full of lawlessness’, ‘serpents’, and a ‘brood of vipers’.
If this were anyone else, we might wonder if Jesus is just name calling. However, we understand that Jesus knows the hearts of men12, and has the justification.
By the time Jesus excoriates the scribes and Pharisees in this manner, they have proven themselves to Him. I conclude that Jesus has identified exactly who they are and where they stand with God. By condemning them in this way, Jesus may be attempting to shock them into repentance.
Below is a summary of the reasons for Jesus’ denunciation of them in this passage:
13 you shut off the kingdom of heaven from men;
14 you devour widows’ houses;
15 you make proselytes13 twice as much a son of hell as yourselves;
16-19 you don’t understand that the temple and altar are what sanctifies;
23-24 you neglect the weightier provisions of the law: justice & mercy & faithfulness;
25-26 you clean yourselves outwardly, but your inside is full of robbery and self-indulgence;
27-28 you appear righteous, but inwardly you are full of hypocrisy & lawlessness;
29-33 you honor the prophets mistreated by your fathers, saying you would not have killed or mistreated them. But you would do just as your fathers did.14
Jesus Summarizes
Jesus concludes in 34-36, saying:
“Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. Truly I say to you, all these things shall come upon this generation.”
This concluding paragraph by Jesus shows us some of the history of how the Jews had treated the men sent to them by God. This background information gives us insight into why Jesus finally confronted the religious leaders the way He did.
Conclusion
Jesus met multitudes of people where He healed their diseases, cast out demons, made the blind see, and the lame walk. Jesus demonstrated His kindness and gentleness with mankind in these situations, having compassion and showing mercy to them. The vast majority of these contained no conflict.
God wants us to put our faith in Him. He allows us to grow, and sometimes uses circumstances to stretch our faith. This is the experience of the Canaanite woman. She persisted and God’s grace was demonstrated in her life.
Jesus had higher expectations for His disciples. Even though they were with Him and witnessed many miracles, their faith grew slowly. They may have thought that they were doing just fine, but Jesus’ prodding stretched them to grow in believing.
Jesus had the highest expectations for the religious leaders of Israel. He did not speak forcefully to the scribes and Pharisees at the start of His ministry. But after many encounters with them over three years, they continued to harden their hearts, and He laid out for them His evaluation of their spiritual lives.
From this study, I conclude that we have many occasions where we can speak as Jesus did to the first two groups. I think this is how we will relate to most people. But our necessity to speak as Jesus did to the scribes and Pharisees would be very limited if even used at all.
For some related information on the Pharisees and some of their teaching, refer to my paper, Superstition and Omens.
1 Thayer’s Greek Lexicon for Strong’s G2965: a dog. Metaphorical: a man of impure mind, an impudent man.
2 Thayer’s Greek Lexicon for Strong’s G2952: a little dog
3 https://www.gty.org/library/sermons-library/2313/the-quality-of-great-faith 4/23/23
4 Chuck Smith Study Guide for Matthew
5 Matt 8:14-17 And when Jesus had come to Peter’s home, He saw his mother-in-law lying sick in bed with a fever. And He touched her hand, and the fever left her; and she arose, and waited on Him. And when evening had come, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill in order that what was spoken through Isaiah the prophet might be fulfilled, saying, “HE HIMSELF TOOK OUR INFIRMITIES, AND CARRIED AWAY OUR DISEASES.” (All caps in the New Testament indicate an Old Testament quote.)
6 Matt 8:19-20 And a certain scribe came and said to Him, “Teacher, I will follow You wherever You go.” And Jesus said to him, “The foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay His head.”
7 Matt 9:13 “But go and learn what this means, ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.”
8 Matt 12:9 says, “And departing from there [the grain fields], He [Jesus ] went into their synagogue.” I take this to mean that Jesus entered into the synagogue of the Pharisees that He had just been talking to.
9 Matt 12:40 “For just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so shall the Son of Man be three days and three nights in the heart of the earth.”
10 Smith’s Bible Dictionary explains that the Sadducees were, “a religious party or school among the Jews at the time of Christ, who denied that the oral law was a revelation of God to the Israelites. In opposition to the Pharisees, they maintained that the written law alone was obligatory on the nation, as of divine authority.”
11 Matt 22:42-44 “What do you think about the Christ, whose son is He?” They said to Him, “The son of David.” He said to them, “Then how does David in the Spirit call Him ‘Lord,’ saying, ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND, UNTIL I PUT THINE ENEMIES BENEATH THY FEET”’? If David then calls Him ‘Lord,’ how is He his son?”
12 Matt 9:3 And behold, some of the scribes said to themselves, “This fellow blasphemes.” 4 And Jesus knowing their thoughts said, “Why are you thinking evil in your hearts?”
13 ‘Proselyte’ in the NT it is used of converts to Judaism, or foreign converts to the Jewish religion. -Vine’s Expository Dictionary of New Testament Words
14 Jesus knew His own fate at the hands men. Matt 20:18 “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death.”