What is the meaning of Matthew 15?

Have you ever followed a “rule” simply because that’s what everyone always did, only to later realize it made no sense at all? Perhaps it was a family tradition, a workplace policy, or even a religious practice that, when questioned, had no real foundation.

In Matthew 15, we encounter Jesus confronting this very human tendency – challenging religious leaders who had elevated their traditions above God’s actual commands.

But this chapter isn’t just about dismantling empty rituals. Through encounters with both a desperate Canaanite mother and hungry crowds in Gentile territory, Jesus reveals what truly matters to God: the condition of our hearts and the authenticity of our faith.

Context of Matthew 15

Within the immediate context of Matthew’s Gospel, chapter 15 follows directly after the growing opposition to Yeshua’s ministry from the religious authorities and His teachings about the Kingdom of Heaven. It builds upon the themes of true righteousness versus religious externalism that Matthew has been developing throughout his narrative. The confrontation with the Pharisees about hand-washing traditions serves as a culmination of the mounting tension between Yeshua and the religious establishment.

In the broader context of Scripture, this chapter connects powerfully with Old Testament prophecies about the inclusion of Gentiles in God’s plan of salvation. The healing of the Canaanite woman’s daughter particularly echoes prophecies from Isaiah 49:6 about the Messiah being “a light for the Gentiles.” The chapter’s emphasis on the heart versus external observance reflects the prophetic tradition of Hosea 6:6, “I desire mercy, not sacrifice,” which Yeshua had previously quoted in Matthew.

Within the larger narrative of Matthew’s Gospel, this chapter serves as a crucial turning point where Yeshua begins to more explicitly reveal the universal scope of His mission. It bridges the predominantly Jewish focus of His early ministry with the eventual Great Commission to make disciples of all nations. The teaching about defilement coming from within rather than from external sources prepares the way for the New Covenant’s transformation of ceremonial law.

Ancient Key Word Study

• παράδοσις (paradosis) – “tradition” (v. 2): This term literally means “that which is handed down” and was used specifically for oral traditions passed down by the rabbis. In Jewish culture, these traditions were considered the “fence around the Torah,” meant to protect people from violating God’s law. However, Yeshua points out how these traditions had often superseded the actual commandments.
• κοινόω (koinoō) – “to defile” (v. 11): The word literally means “to make common” or “to render ordinary.” In Jewish ritual context, it referred to making something ceremonially unclean. Yeshua revolutionizes this concept by shifting focus from external ritual purity to internal moral purity.
• ῥίζα (rhiza) – “root” (v. 13): Used metaphorically here, this agricultural term carries deep Biblical significance. In prophetic literature, it often refers to the source or foundation of things. Yeshua uses it to indicate that traditions not planted by His Father will be completely removed.
• τυφλός (typhlos) – “blind” (v. 14): While literally referring to physical blindness, this term is used metaphorically throughout Matthew’s Gospel to describe spiritual blindness. The irony is that those who claimed to be spiritual guides were themselves spiritually blind.
• καρδία (kardia) – “heart” (v. 18): In Biblical usage, this refers not merely to emotions but to the center of human consciousness, including thoughts, will, and moral character. It represents the true source of human action and motivation.
• πίστις (pistis) – “faith” (v. 28): The word encompasses both trust and faithfulness. The Canaanite woman’s faith is highlighted as exemplary, showing that true faith transcends ethnic and religious boundaries.
• σπλαγχνίζομαι (splagchnizomai) – “have compassion” (v. 32): This vivid term literally refers to being moved in one’s inner organs, describing a deep, gut-level emotional response. It’s frequently used to describe Yeshua’s compassion for people.
• χορτάζω (chortazō) – “satisfy/fill” (v. 33): Originally used for feeding animals, this word carries echoes of God’s provision of manna in the wilderness and points to Yeshua as the bread of life who truly satisfies.

Question the Text

• Why does Jesus respond to the Pharisees’ question about handwashing with a counter-question about their traditions? What might this tell us about how He viewed the relationship between human tradition and divine command?
• When Jesus says “let them alone” regarding the Pharisees, why does He use the metaphor of blind guides? What might this tell us about His view of the danger of false teaching versus the need to actively oppose it?
• In the interaction with the Canaanite woman, why does Jesus initially remain silent and then appear to reject her? What might this sequence tell us about His purpose in testing faith and challenging cultural assumptions?
• Why does Jesus call the Canaanite woman’s faith “great,” using the same word He used for the Roman centurion’s faith? What might these two examples of “great faith” from Gentiles tell us about His view of spiritual receptivity?
• When the crowds bring their lame, blind, and sick to Jesus, why does Matthew specify they “laid them at His feet”? What might this detail suggest about their view of His authority?
• Why are the disciples concerned about Jesus offending the Pharisees? What can we learn about the fear of man versus the fear of God in this tense moment?
• Why does Jesus express concern about the crowd’s hunger after three days, when He had already done a similar miracle before? What might this tell us about how He viewed His disciples’ learning process?
• Why do the disciples ask “Where can we get enough bread?” when they had already seen Jesus feed an even larger crowd? What might this reveal about the relationship between past experiences and present faith?
• Why does Matthew record two similar feeding miracles (here and chapter 14)? Why are there less leftovers (7 baskets vs. 12) when more bread (7 vs. 5) was available to Jesus this time? What other differences and similarities between these events tell us about Jesus’ ministry to both Jews and Gentiles? And what about the effects of ‘leaven’ or false teaching on faith?

Matthew 15 Unique Insights

The confrontation over hand-washing traditions reveals a fascinating aspect of first-century Judaism that often goes unnoticed. The Pharisaic traditions of ritual washing (netilat yadayim) were not merely about cleanliness but were connected to the temple service. Priests were required to wash their hands before serving, and the Pharisees had extended this practice to all Jews eating ordinary meals, effectively trying to transform every table into a sacred altar and every Jew into a priest. While this intention might seem noble, it inadvertently created a burden that obscured the true purpose of God’s law.

The Midrash Rabbah provides an interesting parallel to Yeshua’s teaching about defilement, where Rabbi Pinhas ben Yair is quoted as saying, “Torah leads to watchfulness, watchfulness to zeal, zeal to cleanliness, cleanliness to separation, separation to purity.” This rabbinic understanding of progressive spiritual development contrasts with Yeshua’s more direct approach focusing on the heart’s condition. The early church father Origen noted that this passage represented a decisive break with ceremonial Judaism, marking the transition from external to internal religion.

The encounter with the Canaanite woman carries profound historical significance. The Canaanites were Israel’s ancient enemies, and Jewish sources often used “Canaanite” as a synonym for “merchant” or “deceiver.” Yet this woman’s faith transcends these ethnic and historical barriers. The Didascalia Apostolorum, an early Christian document, uses this story to argue for the full inclusion of Gentiles in the church without requiring them to first become Jewish proselytes.

The feeding of the four thousand takes place in Gentile territory, as evidenced by the use of the Greek word “basket” (σπυρίς) rather than the Hebrew κόφινος used in the feeding of the five thousand. This detail, often missed by casual readers, emphasizes the universal scope of Yeshua’s mission and prefigures the global spread of the Gospel.

Matthew 15 Connections to Yeshua

This chapter powerfully reveals Yeshua’s divine authority to interpret and fulfill the Torah. His declaration that defilement comes from within rather than from external sources effectively transforms the entire system of ritual purity, pointing toward His establishment of the New Covenant promised in Jeremiah 31:31-34. This teaching anticipates His sacrificial death which would provide true cleansing from sin, not just ceremonial purification.

The healing of the Canaanite woman’s daughter demonstrates Yeshua’s role as the promised Messiah for all nations. While His statement about being sent only to the lost sheep of Israel might seem exclusive, it actually affirms the prophetic sequence of salvation – “to the Jew first, and also to the Greek” (Romans 1:16). The woman’s persistence and faith foreshadow the Gentile inclusion that would flourish after His resurrection. Her understanding of Yeshua’s authority and power, even as a Gentile, serves as a rebuke to the unbelief of many in Israel.

Matthew 15 Scriptural Echoes

This chapter resonates deeply with several Old Testament themes and prophecies. The criticism of tradition superseding God’s commands echoes Isaiah 29:13, which Yeshua directly quotes. This connects to a broader prophetic critique of empty ritualism found in Amos 5:21-24 and Micah 6:8.

The healing of the Canaanite woman recalls God’s promise to Abraham that all nations would be blessed through his seed (Genesis 12:3). It also connects with Isaiah’s prophecies about foreigners joining themselves to the Lord.

The feeding miracle echoes God’s provision of manna in the wilderness (Exodus 16) and Elisha’s multiplication of bread (2 Kings 4:42-44). It also anticipates the messianic banquet described in Isaiah 25:6.

Matthew 15 Devotional

This chapter challenges us to examine our own religious practices and traditions. Are there ways we’ve allowed human traditions to overshadow God’s actual commands? The Pharisees’ error wasn’t in having traditions, but in elevating them above God’s Word and using them to avoid deeper spiritual obligations.

The Canaanite woman’s persistence in seeking Yeshua’s help, despite apparent rejection, teaches us about authentic faith. True faith perseveres through obstacles and apparent divine silence. Her humility in accepting even “crumbs” from the Master’s table shows us that the kingdom belongs to those who approach God with genuine humility and desperate need.

The feeding miracle reminds us that Yeshua cares about both our spiritual and physical needs. His compassion for the hungry crowd teaches us to see and respond to the practical needs of others while pointing them to the bread of life. The abundance of leftovers encourages us to trust in God’s abundant provision.

Did You Know

• The hand-washing tradition mentioned in this chapter required a specific amount of water (a quarter log, or about 2.4 ounces) to be poured over the hands in a prescribed manner, with the fingers pointing upward.
• The phrase “gift devoted to God” (Corban) was sometimes used as a legal loophole where people would declare their property as dedicated to the Temple while retaining its use during their lifetime, thereby preventing others (including needy parents) from benefiting from it.
• The region of Tyre and Sidon where Yeshua encountered the Canaanite woman was known for its historical opposition to Israel, making the woman’s faith even more remarkable.
• The Greek word for “dogs” used in the conversation with the Canaanite woman is a diminutive form (κυνάρια – kunaria), meaning “little dogs” or “household pets,” rather than the harsh term for street dogs (κύων – kuōn). It could be translated puppies.
• The number of baskets left over (seven) is significant in Jewish numerology, representing completeness and divine perfection.
• The feeding of the four thousand likely took place in the Decapolis region, predominantly Gentile territory, contrasting with the feeding of the five thousand which occurred in Jewish territory.
• Archaeological evidence from first-century synagogues shows that ritual hand-washing facilities were considered so important that they were built into the architecture.
• The Pharisaic tradition of hand-washing before meals was not required by the written Torah but was part of the “oral law” that was later codified in the Mishnah.
• The term “tradition of the elders” referred to a vast body of oral interpretations and applications of the Torah that had developed over centuries.