Matthew 15
Summary for Matt 15:1-20: 15:1-20 a Jesus indicted the Pharisees for disobeying God’s law in their zeal to preserve traditions. 15:1 b Jerusalem was the location of the Temple and thus the seat of authority in Judaism; this gave the ambassadors greater leverage in their arguments with Jesus.15:2 c The Jewish teachers’ age-old tradition sought to apply the written Torah to common circumstances in the ordinary course of life. This tradition was memorized and passed on orally from teacher to student (cp. 1 Cor 11:23 d; 15:1-5 e).
• To ignore the tradition of ... hand washing (see Mark 7:2-4 f; Luke 11:38 g) was considered disobedient to the Torah and unfaithful to God’s will for Israel (cp. Matt 23:25-26 h).
15:5 i vowed to give to God: Such a gift was likely donated at the Temple (see Mark 7:11 j; see also Prov 28:24 k) but functioned as a way to dodge financial responsibility for one’s parents.
15:6 l cancel: Because of a greater commitment to their traditions, the Pharisees in effect rendered God’s law nonbinding, turning their piety into sinful disregard for the word of God.
15:7 m You hypocrites! See study note on Matt 23:13.
15:11 n what goes into your mouth: Jesus was speaking here either of foods that were not permitted (e.g., pork or shellfish) or of food contaminated by unclean hands (15:20 o).
• That which defiles makes a person unfit for communion with God. Jesus pressed the matter beyond ceremonial purity to true inner purity (see 15:18-19 p; 23:25-26 q; Acts 10:1-48 r; Rom 14:14 s).
• One’s words are a measure of one’s character (see Matt 15:18-20 t; Jas 3:1-12 u).
15:13 v not planted by my heavenly Father: These Pharisees did not belong to the true people of God (see 3:9-12 w; Isa 5:1-7 x; Jer 45:4 y). They will be uprooted at the final judgment (see Matt 3:10 z; 8:12 aa).
Summary for Matt 15:21-28: 15:21-28 ab This encounter highlights another controversial issue: Gentile participation in the Kingdom of the Messiah (see 8:11 ac).
15:22 ad Gentile woman: Literally Canaanite woman. Matthew uses this archaic Old Testament expression to describe the woman as a pagan.
• Lord, Son of David: The woman apparently perceived that Jesus was the Messiah (see 1:1 ae; 9:27 af; 17:15 ag; 20:30 ah).
15:23 ai no reply: Jesus’ silence was a test of the woman’s faith (15:28 aj; cp. 8:24 ak; 14:16 al).
15:26 am Jews often referred to pagans as dogs, which are ceremonially unclean (Lev 11:27 an). Jesus was speaking to the woman of her spiritual condition as a Gentile—as unclean and separated from God (cp. Matt 7:6 ao).
Summary for Matt 15:29-31: 15:29-31 ap Jesus returned to a predominantly Gentile area and performed many miracles. Though Jesus was sent primarily for Israel’s sake (15:21-28 aq), the new era that he inaugurated is also the beginning of Gentile salvation (1:3 ar, 5-6 as; 2:1-12 at; 4:12-16 au; 8:5-13 av; 15:21-28 aw; 28:16-20 ax).
• Such healings are signs that the Kingdom has broken into history through Jesus’ ministry (8:1–9:34 ay; 11:5-6 az; 12:28 ba).
• the God of Israel: This phrase suggests that the crowd (15:30 bb) was predominantly Gentile.
Summary for Matt 15:32-39: 15:32-39 bc The previous feeding miracle (see 14:13-21 bd) was for Jews, whereas this one extended to Gentiles; it thus develops the theme of 15:27 be. Through this miracle Jesus demonstrated that he is the true bread of life (see 16:5-12 bf; John 6 bg).
15:39 bh Magadan is an unknown site, perhaps Magdala (as in some Greek manuscripts; see also Mark 8:10 bi).
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