Ἐγγίζει μοι λαὸς οὗτος τῷ στόματι αὐτῶν καὶ τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ· (Matthew 15:8, cf. Isaiah 29:13 LXX)
Literary Context
Jesus speaks these words in Matthew 15:8, quoting Isaiah 29:13. It forms part of His scathing rebuke to the Pharisees and scribes over their elevation of human tradition above divine command. This citation is not merely decorative—it is strategic, anchoring His critique in prophetic authority. This verse stands as a fulcrum between religious performance and divine expectation, collapsing any superficial piety that lacks heartfelt devotion.
Thematically, this verse surfaces during a dispute about ritual purity (Matt. 15:1–20). It offers not only a window into the hearts of Israel’s religious elite but also a mirror for any community where external conformity masks internal dissonance.
Structural Analysis
The verse divides into two main clauses, joined by a sharp contrastive δέ:
- ἐγγίζει μοι λαὸς οὗτος τῷ στόματι αὐτῶν καὶ τοῖς χείλεσίν με τιμᾷ
- ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ
Each clause introduces a spatial metaphor: “drawing near” (ἐγγίζει) versus “holding far away” (πόρρω ἀπέχει). The first clause contains two instrumental datives (τῷ στόματι, τοῖς χείλεσιν), revealing the means by which this nearness is feigned. The second clause reorients the scene internally—ἡ καρδία is the real barometer of relational proximity to God.
The two clauses are mirror opposites: verbal nearness masks emotional and spiritual distance.
Semantic Nuances
Let us trace the weight of a few key terms:
- ἐγγίζει (“draws near”): This verb often refers to physical proximity, but here it signals ritual or relational approach. The irony is piercing—God is “approached” in appearance but remains distant in truth.
- τιμᾷ (“honors”): From τιμάω, to show honor or esteem. This word elsewhere describes the due reverence to God (e.g., John 5:23). Its placement here is chilling—it can be counterfeit.
- πόρρω ἀπέχει: A powerful expression of distance, not just physically but spiritually. The compound verb ἀπέχει strengthens the idea of deliberate separation or withdrawal.
Each term participates in a dramatic irony: what appears devout is in fact deceitful.
Syntactical Insight
The contrast hinges on word order and clause balance:
- The subject λαὸς οὗτος (this people) is fronted, giving it thematic prominence. It’s not just any people—it’s this covenant people.
- The instrumental datives (τῷ στόματι, τοῖς χείλεσιν) are tightly paired with verbs of approach and honor. These externals dominate the syntactic space, crowding out the absent heart.
- The adversative δὲ signals a disjunction between perceived and real worship. The use of ἡ δὲ καρδία reasserts the subject, placing emphatic focus on the heart as the true litmus of worship.
- The final phrase ἀπ’ ἐμοῦ reinforces the personal affront—God is the one being distanced by false nearness.
This syntax unmasks hypocrisy not through overt accusation but through grammatical contrast.
Historical and Cultural Background
In Jewish thought, the heart (καρδία) was not merely emotional; it was the center of will, reason, and covenant loyalty. To say that the heart is distant is to say one’s entire being is unaligned with God. This critique echoes prophetic laments against hollow sacrifices (cf. Isaiah 1:11–17).
Moreover, mouth and lips are frequently associated with confession, praise, or Torah recitation (see Deut. 6:6–7). Thus, when Jesus cites Isaiah, He critiques not just bad behavior but the weaponization of Torah-speak to veil disobedience.
In a Greco-Roman setting where public honor and piety were performative, this verse would have resonated sharply: appearances can be deceiving, even sacrilegious.
Intertextuality
The original source, Isaiah 29:13 LXX, is slightly longer:
ἐγγίζει μοι ὁ λαὸς οὗτος τοῖς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ
Jesus’ quotation in Matthew is nearly identical, with slight adaptations (e.g., μοι instead of ἐν τῷ). This indicates both textual fidelity and rhetorical adaptation. Jesus doesn’t merely cite Scripture—He inhabits it.
Other intertexts include:
- Titus 1:16: “They profess to know God, but deny him by their works.”
- Romans 2:29: “But a Jew is one inwardly… circumcision is a matter of the heart.”
These echo the same diagnostic principle: external alignment without internal surrender is empty.
Hermeneutical Reflection
This verse challenges modern readers to reevaluate what constitutes genuine worship and obedience. In exegesis, we often prioritize lexical clarity and historical precision—but here, the Greek syntax itself becomes an ethical test. It shows that language can be both theater and theology.
How often do our lips outpace our hearts? How might our exegetical craft fall into the same trap—drawing near with analysis, yet far in allegiance?
To read the Greek is to hear the Spirit ask: “Where is your καρδία?”
The Word Order of Wonder
In the end, it is not the lexical content alone but the Greek order of things that wounds and heals. The mouth draws near; the heart withdraws. The syntax condemns the superficial, honors the sincere, and proclaims with eerie precision: not all nearness is nearness.
In this one verse, the architecture of worship collapses under the weight of its own pretense—yet also opens a path for restoration. The text invites us not merely to understand Greek but to be unmasked by it.
As we parse the verbs, may we also examine our hearts.
