United Commentaries

Matt.15.1-20

Jesus indicted the Pharisees for disobeying God’s law in their zeal to preserve traditions.

Matt.15.1

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.

Matt.15.2

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; 15:1-5).

To ignore the tradition of . . . hand washing (see Mark 7:2-4; Luke 11:38) was considered disobedient to the Torah and unfaithful to God’s will for Israel (cp. Matt 23:25-26).

Matt.15.5

vowed to give to God: Such a gift was likely donated at the Temple (see Mark 7:11; see also Prov 28:24) but functioned as a way to dodge financial responsibility for one’s parents.

Matt.15.6

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.

Matt.15.7

You hypocrites! See study note on Matt 23:13.

Matt.15.11

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).

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; 23:25-26; Acts 10:1-48; Rom 14:14).

One’s words are a measure of one’s character (see Matt 15:18-20; Jas 3:1-12).

Matt.15.13

not planted by my heavenly Father: These Pharisees did not belong to the true people of God (see 3:9-12; Isa 5:1-7; Jer 45:4). They will be uprooted at the final judgment (see Matt 3:10; 8:12).

Matt.15.21-28

This encounter highlights another controversial issue: Gentile participation in the Kingdom of the Messiah (see 8:11).

Matt.15.22

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; 9:27; 17:15; 20:30).

Matt.15.23

no reply: Jesus’ silence was a test of the woman’s faith (15:28; cp. 8:24; 14:16).

Matt.15.26

Jews often referred to pagans as dogs, which are ceremonially unclean (Lev 11:27). Jesus was speaking to the woman of her spiritual condition as a Gentile—as unclean and separated from God (cp. Matt 7:6).

Matt.15.29-31

Jesus returned to a predominantly Gentile area and performed many miracles. Though Jesus was sent primarily for Israel’s sake (15:21-28), the new era that he inaugurated is also the beginning of Gentile salvation (1:3, 5-6; 2:1-12; 4:12-16; 8:5-13; 15:21-28; 28:16-20).

Such healings are signs that the Kingdom has broken into history through Jesus’ ministry (8:1–9:34; 11:5-6; 12:28).

the God of Israel: This phrase suggests that the crowd (15:30) was predominantly Gentile.

Matt.15.32-39

The previous feeding miracle (see 14:13-21) was for Jews, whereas this one extended to Gentiles; it thus develops the theme of 15:27. Through this miracle Jesus demonstrated that he is the true bread of life (see 16:5-12; John 6).

Matt.15.39

Magadan is an unknown site, perhaps Magdala (as in some Greek manuscripts; see also Mark 8:10).