Since the groundbreaking monograph Das kulturelle Gedächntnis by Jan Assmann in 1992, numerous studies of New Testament texts have sought to identify the various ways these writings contribute to the corporate identity of one or more groups of Jesus-followers. Assmann suggests that corporate identity rests on a shared knowledge as well as a shared memory among a group of people (cf. Assmann, Das kulturelle Gedächntnis, 139). Various symbols are used to support this corporate identity, including not only words, sentences, texts, but also rites, dances, ornaments, traditional outfits, tattoos, monuments, images, territories, milestones, and — important for this analysis — food and drink (cf. Assmann, Das kulturelle Gedächntnis, 139). Surprisingly, however, as Hal Taussig observed in 2019 (“Role of Meals in Matthew,” 126), scholarship has “overlooked” the importance of food and drink in Matthew. Therefore, making use of Taussig’s categories “Social Boundaries” and “Social Bonding” to examine meals in Matthew, which he adopts from Dennis E. Smith (cf. Smith, From Symposium to Eucharist, 9–10), I will investigate “food and drink” in Matthew 15. After observing how Matthew criticizes the perception of the “Pharisees” towards food (cf. 15:1–20) yet praises the Canaanite woman as a person of belief because of her statements about food (15:21–28), I will suggest that Matthew portrays the “Pharisees” as the “out-group.” The Canaanite woman and her stance on food reflects those who believe in Jesus and thus belong to the “in-group” (cf. Assmann, Das kulturelle Gedächntnis, 134). The readers of Matthew remain in the “in-group” by following her example. I will conclude by briefly comparing the teachings about food in Matthew 15 with the teachings of Epicurus in Diogenes Laertius, The Lives of Eminent Philosophers, 10, evaluating the similarities and differences of these two social movements’ teachings about food and how they used it to promote the corporate identity of the “in-group” in contrast to others.