Matthew 15:1
in Matthew 15Then some Pharisees and scribes came to Jesus from Jerusalem and asked,
BSB
The same verse in ASV and KJV ▾
ASV
Then there come to Jesus from Jerusalem Pharisees and scribes, saying,
KJV
Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
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This verse in Matthew 15
Commentary
19 notes on this verseThen came to Jesus Scribes and Pharisees,.... After he had wrought so many miracles, particularly that of feeding five thousand men; besides women and children, with five loaves and two fishes: the fame of which had reached Jerusalem, and occasioned much talk there about him: the Scribes and Pharisees, who were his inveterate enemies, hearing thereof, came to him, where he was, in Galilee: to know the truth of these things, to converse with him, and to watch, and observe, what he said and did; which were of Jerusalem, saying.
This site's exposition
scribes and Pharisees, which were of Jerusalem
on Matthew 15:1-2
This delegation has traveled the whole distance from Jerusalem to Galilee, a sign that the capital's leadership is now watching Jesus with organized concern rather than casual curiosity. Their complaint concerns netilat yadayim, a ceremonial hand washing that later rabbinic sources trace to the sages rather than to the Torah itself, so the charge is not that the disciples broke Moses' law but that they ignored an oral enactment built around it. Gill and Lightfoot both note that the Mishnah's own tractate on the subject treats this washing as a fence around the law, a protective custom, not a commandment of God.
The record, by era
The Church Fathers5 voices
(de Cons. Ev. ii. 49.) The Evangelist thus constructs the order of his narrative, Then came unto him, that, as appeared in the passage over the lake, the order of the events that followed that might be shewn.
Pharisees and scribes came to him from Jerusalem. They did not come because they were amazed at the power in Jesus that healed people even if they "only touched the edge of his cloak." Instead, they came with a faultfinding attitude and brought an accusation before the teacher. The accusation did not concern the transgression of a commandment of God but rather the transgression of one tradition of the Jewish elders. Probably the charge of the faultfinders itself displays the piety of the disciples of Jesus, because they offered no grounds at all for criticism by the Pharisees and scribes in regard to transgressing the commandments of God. The Pharisees and scribes would not have brought the charge of transgressing the commandment of the elders against the disciples of Jesus if, indeed, they were able to get a firm hold on the ones who were being accused and were able to show that they were transgressing a commandment of God.
They were faulty for two reasons; because they had come from Jerusalem, from the holy city, and because they were elders of the people, and doctors of the Law, and had not come to learn but to reprove the Lord, for it is added, Saying, Why do thy disciples transgress the tradition of the elders?
Wonderful infatuation of the Pharisees and Scribes! They accuse the Son of God that He does not keep the traditions and commandments of men.
But the hands that are to be washed are the acts not of the body, but of the mind; that the word of God may be done in them.
12 more voices on this verse
The Church Fathers3 voices
A commentator
John ChrysostomHomily on the Gospel of Matthew 51 · Written in the 5th century.
proposed
Then; when? when He had wrought His countless miracles; when He had healed the infirm by the touch of the hem of His garment. For even with this intent doth the evangelist mark the time, that He might signify their unspeakable wickedness, by nothing repressed. But what means, "The Scribes and Pharisees, which were of Jerusalem?" In every one of the tribes were they scattered abroad, and divided into twelve parts; but they who occupied the chief city were worse than the others, as both enjoying more honor, and having contracted much haughtiness.
(Vers. 1, 2.) For they do not wash their hands when they eat bread. Hands, that is, works, are to be washed, not of the body for sure, but of the soul, so that the word of God may be made in them.
(Chapter 15, Verse 1) Then came to him from Jerusalem scribes and Pharisees, saying: Why do your disciples transgress the traditions of the elders? The stupidity of the Pharisees and scribes is evident as they accuse the Son of God of not keeping the traditions and precepts of men.
The Medieval Church3 voices
Above, the Lord showed the power of his teaching under figures; now he shows its sufficiency. And this is shown in two ways. First, that it does not require the observances of the law; second, that it was given not only to the one nation …
The men of Gennezareth and the less learned believe; but they who seem to be wise come to dispute with Him; according to that, Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Whence it is said, Then came to him from Jerusalem Scribes and Pharisees.
Although there were scribes and Pharisees in every place, those in Jerusalem were the most honored. Hence they envied Christ all the more as they were the most vainglorious. As a custom from ancient tradition, the Jews did not eat with unwashed hands. Seeing the …
The Puritans and the Awakening1 voice
Jerusalem, which should have been a pure spring, was now become a poisoned sink. How is the faithful city become a harlot! Now if these great men be the accusers, pray what is the accusation?
The Nineteenth Century5 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
See also Mar 7:1-9. Then came to Jesus ... - Mark says that they saw the disciples of Jesus eating with unwashed hands. Mat 15:2 Transgress the tradition of the elders - The world “elders” literally means “old men.” Here it means the “ancients,” or their “ancestors.” The “tradition of the elders” meant something handed down from one to another by memory; some precept or custom not commanded in the written law, but which scribes and Pharisees held themselves bound to observe.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark (Mr 7:2, 3), "when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"--hands not ceremonially cleansed by washing--"they found fault.
quarantine:debris (2026-07-29) — odd-straight-quotes
We have in these verses a conversation between our Lord Jesus Christ and certain scribes and Pharisees. The subject of it may seem, at first sight, of little interest in modern days; but it is not so in reality. The principles of the Pharisees are principles that never die. There are truths laid down here which are of deep importance. We learn for one thing that hypocrites generally attach great importance to mere outward things in religion. The complaint of the scribes and Pharisees in this place is a striking case in point.
We have in these verses a conversation between our Lord Jesus Christ and certain scribes and Pharisees. The subject of it may seem, at first sight, of little interest in modern days; but it is not so in reality. The principles of the Pharisees are principles that never die. There are truths laid down here which are of deep importance. We learn for one thing that hypocrites generally attach great importance to mere outward things in religion. The complaint of the scribes and Pharisees in this place is a striking case in point. They brought an accusation to our Lord against his disciples, but what was its nature? It was not that they were covetous or self-righteous. It was not that they were untruthful or uncharitable. It was not that they had broken any part of the law of God. But they transgressed the traditions of the elders. They did not wash their hands when they ate bread!” They did not observe a rule of merely human authority, which some old Jew had invented! This was the head and front of their offense! Do we see nothing of the spirit of the Pharisees in the present day? Unhappily we see only too much. There are thousands of professing Christians who seem to care nothing about the religion of their neighbors provided that it agrees in outward matters with their own. Does their neighbor worship according to their particular form? Can he repeat their shibboleth, and talk a little about their favorite doctrines? If he can, they are satisfied, though there is no evidence that he is converted. If he cannot, they are always finding fault, and cannot speak peaceably of him, though he may be serving Christ better than themselves. Let us beware of this spirit: it is the very essence of hypocrisy. Let our principle be, “The kingdom of God is not a meat and drink, but righteousness, and peace and joy in the Holy Ghost.” ( Romans 14:17 ).
The scribes and Pharisees - of Jerusalem - Our Lord was now in Galilee, Mat 14:34.
How the passage was read
On Matthew 15:1-20On Matthew 15:1-20
Handwashing, korban, and which tradition weighs more
“Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.” The washing in question is netilat yadayim, a ritual pouring of water over the hands before eating bread. It was never about hygiene: it extends to the ordinary table the purity washing the Torah requires of priests before they eat holy food, one more piece of the Pharisaic program to make every table an altar. The Mishnah devotes a whole tractate to it (Yadayim 1:1 opens with the required quantity of water), and observant homes keep the practice before bread to this day.
Jesus answers with a harder case from the same tradition: korban. Property declared korban (“an offering”) was barred from ordinary use as if dedicated to God, and the vow formula could be used to lock a son's goods away from his own parents; the Mishnah records the substitute formulas people spoke (Nedarim 1:2). Jesus weighs that vow against the commandment “honor thy father and mother” and rules that no vow can cancel it. The tradition itself wrestled with the same tension: its vow-release discussions include a debated question about opening a release by appeal to the parents' honor (Nedarim 9:1 records the rabbis divided over exactly that move). Jesus' ruling cuts where the tradition circled.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Yadayim 1:1 (the handwashing rite) · Mishnah Nedarim 1:2 (the korban formulas) · Mishnah Nedarim 9:1 (release of vows and the parents' honor, a recorded dispute)
The words behind it
10 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Τότε | tote | Then | G5119 → | 160 times |
| προσέρχονται | proserchontai | come | G4334 → | 86 times |
| τῷ | to | <the> | G3588 → | 19766 times |
| Ἰησοῦ | iesou | to Jesus | G2424 → | 908 times |
| ἀπὸ | apo | from | G575 → | 640 times |
| Ἱεροσολύμων | hi'erosolumon | Jerusalem | G2414 → | 62 times |
| Φαρισαῖοι | pharisaioi | Pharisees | G5330 → | 97 times |
| καὶ | kai | and | G2532 → | 9120 times |
| γραμματεῖς | grammateis | scribes | G1122 → | 62 times |
| λέγοντες· | legontes | saying; | G3004 → | 1325 times |
ΤότεThen
toteG5119 →160 times
προσέρχονταιcome
proserchontaiG4334 →86 times
τῷ<the>
toG3588 →19766 times
Ἰησοῦto Jesus
iesouG2424 →908 times
ἀπὸfrom
apoG575 →640 times
ἹεροσολύμωνJerusalem
hi'erosolumonG2414 →62 times
ΦαρισαῖοιPharisees
pharisaioiG5330 →97 times
καὶand
kaiG2532 →9120 times
γραμματεῖςscribes
grammateisG1122 →62 times
λέγοντες·saying;
legontesG3004 →1325 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 5:20For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
it leads to
- Romans 10:2–3
For I testify about them that they are zealous for God, but not on the basis of knowledge.
- Philippians 3:9
and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.
- Romans 9:30–32
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
- Luke 16:14–15
The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus.
- Matthew 23:2–5
“The scribes and Pharisees sit in Moses’ seat.
- Romans 10:2–3
Through
Matthew 23:2“The scribes and Pharisees sit in Moses’ seat.
it leads to
- Luke 20:46
“Beware of the scribes. They like to walk around in long robes, and they love the greetings in the marketplaces, the chief seats in the synagogues, and the places of honor at banquets.
- Mark 12:38
In His teaching Jesus also said, “Watch out for the scribes. They like to walk around in long robes, to receive greetings in the marketplaces,
- Luke 20:46
Through
Mark 3:22And the scribes who had come down from Jerusalem were saying, “He is possessed by Beelzebul,” and, “By the prince of the demons He drives out demons.”
it leads to
- Matthew 10:25
It is enough for a disciple to be like his teacher, and a servant like his master. If the head of the house has been called Beelzebul, how much more the members of his…
- Matthew 10:25
Where this verse is studied
On this page
About Matthew

Who and where
1 name in this verse with a page on the site.
This page draws on 17 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 51; John Gill, Exposition of the New Testament (1746-1748); John Gill, Exposition of the New Testament; John Lightfoot, Horae Hebraicae et Talmudicae on Matthew; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON MATTHEW 11.8; Rabanus Maurus, Catena Aurea by Aquinas; Remigius of Rheims, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.
