Matthew 15

15:1-20 Jesus indicted the Pharisees for disobeying God’s law in their zeal to preserve traditions.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.

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).

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.

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.

15:7 You hypocrites! See study note on Matt 23:13.

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).

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).

15:21-28 This encounter highlights another controversial issue: Gentile participation in the Kingdom of the Messiah (see 8:11).

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).

15:23 no reply: Jesus’ silence was a test of the woman’s faith (15:28; cp. 8:24; 14:16).

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).

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.

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).

15:39 Magadan is an unknown site, perhaps Magdala (as in some Greek manuscripts; see also Mark 8:10).