General Comments on Matthew 15-17 Matthew's account is paralleled closely by Mark 7-8, with Mark including some unique material with more detail on the healing Jesus performs, cf. Mark 7:32-36, Mark 8:22-26. Luke is silent on the events of Matt. 15-16 with the exception of Jesus' questioning the twelve concerning whom people say he is, cf. Luke 9:18-21, and the foretelling of his death and resurrection, cf. Luke 9:22-27. Luke also does parallel the Matt. 17:1-9 account of the transfiguration, cf. Luke 9:28-36. General Comments on Matthew 15:29-16:20 The events in Matthew 15:29-16:20 closely parallel the events from John 6, which was the last lesson. We have here a repetition of many of the details: located by the sea of Galilee (cf. John 6:1, Matt. 15:29), Jesus resorts to a mountain (cf. John 6:3, Matt. 15:29), Jesus heals many (cf. Mark 6:34-36, Matt. 15:30-31), he is thronged by thousands (cf. John , Matt. 15:30, 38), there are sign-seekers (cf. John 6:2, Mark 7:36), he feeds them miraculously on loaves and fishes (cf. John 6:5-20, Matt. 15:34-37), he sends them away (cf. Matt. 14:22, Mark 8:9), he has a confrontation with the local leaders (cf. John 6:22-59, Matt. 16:1), they demand a sign and none is given (cf. John 6:30, Matt. 16:1-4), he questions the twelve (cf. John 6:67, Matt. 16:13), Peter answers (cf. John 6:68-69, Matt. 16:16). What purpose does the repetition serve? First, it would indicate Jesus' unhappiness over how the first time ended, with the loss of many disciples and general public rejection (cf. John 6:60-66), hasn't soured him on the ministry. Second, it shows Jesus changes his tactics and behavior for the situation. The John 6 account Jesus has a long and unpleasant confrontation with the people in a synagogue, a very public setting with many people watching. In the present account, Jesus avoids such a setting by leaving the area (cf. Matt. 15:39) so when the Pharisees and Sadducees come out to confront him he is separated from multitudes who witnessed the miracles, and he terminates the confrontation quickly with a sharp rebuke (cf. Matt. 16:1-4). In doing so, Jesus does repeat the miracles and accomplish good therein, but avoids the bad ending from last time. Comments on Matthew 15 v21-28 Jesus is among the people (v. 21) when a Gentile woman approaches him requesting he heal her possessed daughter (v. 22). Jesus doesn't respond to her, and the disciples ask him to get rid of her because she is making a ruckus (v. 23). His reply to them is his ministry is to the lost sheep of Israel (v. 24), implicitly indicating she is not among these lost sheep, being a Gentile. The woman persists despite the rebuff, and begs Jesus to help (v. 25). Jesus then directly confronts her informing her that it is not suitable to be giving the things of the covenant to those who are not of the covenant, doing so in an allegory of not feeding the dogs what is intended for the children (v. 26). The woman confesses he is right, but, using the same allegory, appeals to him to grant her even the crumbs that fall from the table (v. 27). Jesus confesses her faith is exceptional, and therefore her desire is granted, her child is healed (v. 28). A parallel account appears in Mark 7:25-30. The underlying subject is Jesus' ministry to Israel. His general purpose in entering into mortality and performing the Atonement is to achieve salvation for mankind. However, the specific covenants made by the Lord to accomplish this are made with Abraham and his descendants via Jacob. The result is Jesus' ministry is focused specifically on the natural remnants of Israel. In general, Jesus avoids Israel's Gentile neighbors (v. 24), and even commands the apostles to avoid them (cf. Matt. 10:5-6). Their present calling is to natural Israel, and this doesn't change until after Jesus' death and resurrection with the advent of a new dispensation: the times of the Gentiles (cf. Luke 24:49, Acts 1:4, Acts 2:33, Acts 10; for the times of the Gentiles cp. Gen. 49:18, Rom. 11:25, D&C 45:28-29; and with regard to the dispensation of the Spirit to the Gentiles, cp. John 16:7, 1 Ne. 10:11-14, 3 Ne. 15:23, 3 Ne. 16:6, 3 Ne. 20:27, 3 Ne. 30:2, D&C 88:4, Abr. 2:10-11). However, in this case, the woman's faith is great, and Jesus therefore responds accordingly. The message is one of Justice balanced with Mercy. Jesus' approach is one of Justice, he is not sent to the Gentiles, his calling is to those of the Abrahamic Covenant. The woman confesses this is true, but her knowledge of the underlying doctrine is at least sufficient for her to know that Gentiles are not utterly excluded from the Abrahamic Covenant. And so she persists and obtains her desire as a result of her faith and Jesus' Mercy. v22 "A woman of Canaan", Mark's account is more explicit and states "a Greek, a Syrophenician by nation". "And cried unto him", Mark's account has her falling at his feet as well. "Have mercy on me, O Lord, thou Son of David", this Gentile woman is certainly well acquainted with Israelite religion. She knows the messiah is the Son of David. And, the statement "O Lord" is not simply a declarative as v. 27 makes it clear she is addressing Jesus as "Lord", so she may be referring to the doctrine of the Lord's incarnation per Isaiah. However, she may simply be calling him "lord" out of deference and respect. v23 The disciples were formerly told not to bother proselyting Gentiles, and Jesus is ignoring her, so the disciples apparently are confused as to why Jesus is tolerating the scene she is making. v26 "the children's bread", Mark's account precedes this with "Let the children first be filled". v27 Her appeal at this point is couched in terms of the allegory Jesus presents in the preceding verse. However, her response is indicative of a more than casual understanding of the doctrine to which Jesus is making reference to. This woman has great faith, but is also familiar with some esoteric details the Law, as is indicated by her statement in v. 22. Another example of such a Gentile woman who acculturates to Israelite worship would be Ruth. v29-39 Jesus resorts to a mountain (v. 29) and is followed by multitudes who come out to this desolate place being their sick and afflicted for him to heal (v. 30). The people marvel at all of the miracles they witness and praise God (v. 31). The events apparently span three days and Jesus is about to prepare to send them away and leave himself, but he has compassion on them and wants to make sure they have sufficient food for the journey (v. 32). The disciples question Jesus as to how they could possibly feed all of the people (v. 33). Jesus asks about the present food supply among the disciples, and they respond (v. 34). He has the people sit down and he blesses and breaks the bread and the disciples distribute it (v. 34). All of the multitude of thousands eat, and there are seven baskets full of leftovers (v. 35). The Jesus sends the multitude away and travels elsewhere (v. 36). v29-30 Jesus is not in a populated area where it would be easy to get people to. The fact that they would go out to meet Jesus in a desolate place bringing the lame and the afflicted up to the mountain shows they are willing to go to considerable lengths to see him. v33 The disciples saw the last miraculous feeding of five thousand, so that isn't the issue. We would have to assume at this point the disciples are hesitant to ask Jesus to repeat such a huge miracle, especially after the bad reception and the argument over physical versus spiritual manna last time. v38 In the John 6 account we are told there are 5000 people, here we have 4000 males, plus women and children. The number fed here exceeds those fed in the last miraculous feeding. v39 "Magdala", according to Mark's account the events start out with the multitude gathering to him at or around the "coasts of Decapolis", then he leaves and goes to Magdala according to Matthew, but Mark says "Dalmanutha". Easton's Bible Dictionary states: Magdala - a tower, a town in Galilee, mentioned only in Matt. 15:39. In the parallel passage in Mark 8:10 this place is called Dalmanutha. It was the birthplace of Mary called the Magdalen, or Mary Magdalene. It was on the west shore of the Lake of Tiberias, and is now probably the small obscure village called el-Mejdel, about 3 miles north-west of Tiberias. In the Talmud this city is called "the city of colour," and a particular district of it was called "the tower of dyers." The indigo plant was much cultivated here. Smith's Bible dictionary makes a similar statement, but is more cautious about trying to place it. It also says some of the most ancient Greek manuscripts place the name as "Magadan". If we assume that Magdala is in fact Magadan, then the site is on the western side of the sea of Galilee. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. 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