Exegetical and Hermeneutical Commentary of Matthew 15:21

Coasts [] . Lit., and better, as Rev., parts.

Fuente: Vincent’s Word Studies in the New Testament

In this miracle we are informed in what manner the grace of Christ began to flow to the Gentiles; for, though the full time was not yet come when Christ would make himself known to the whole world, yet he intended to give some early manifestations of the common mercy which was at length offered indiscriminately to Jews and Gentiles after his resurrection. A remarkable picture of faith is presented to us in the woman of Canaan, for the purpose of instructing us by means of comparison, that the Jews were justly deprived of the promised redemption, since their impiety was so shameful.

The woman, whom Matthew describes as of Canaan, is said by Mark to have been a Greek, and a Syrophenician by birth But there is no contradiction here; for we know that it was the prevailing custom among the Jews to call all foreign nations Greeks, and hence that contrast between Greeks and Jews, which occurs so frequently in the writings of Paul. As she was a native of the territories of Tyre and Sidon, we need not wonder that she is called a Syrophenician; for that country was called Syria, and formed part of Phenicia. The Jews disdainfully gave the name of Canaanites to all the inhabitants of that district; and it is probable that the majority of them were descended from the tribes of Canaan, who when banished from their native country, fled to a sort of retreat in the neighborhood. Both agree in this point, that the woman was a native of a heathen nation, that she had not been instructed in the doctrine of the law, and that she came of her own accord to Christ, humbly to entreat his aid.

Fuente: Calvin’s Complete Commentary

CHRIST IS THE ANSWER TO ALL AGONIZING CRIES

Mat 15:21-39.

OUR Saviours ministry was, in a most realistic way, a missionary one. To look after the lost sheep of the House of Israel and gather them into the fold whence they had strayed may have been the most immediate intention of His mission, but surely the whole tone and character of His teaching and doing pointed clearly to the more remote end of seeking to save all the lost, whether Jew or sinner and publican. His forerunner, John the Baptist, was a Jew. His first disciples, James and Andrew, Simon and John, were Jews. His first teaching was in the synagogue of the Jews, from their Scriptures and for their enlightenment; but that Israels bounds were not to determine the limits of His Kingdom, nor her traditions the measure and character of His truth, grew more and more evident as the days of His ministry flew apace.

When He mingled freely with the common crowd, the lines of Jewish caste were overstepped. When He called into His fellowship and to His discipleship Matthew, the publican, He seemed violating both social and moral law. When He declared the faith of a heathen centurion superior to that found in the hearts of Israel, He appeared to despise and almost to defame the devotion which had gathered strength through centuries of exercise. When at last He despatched His chosen workers with the commission, Go ye into all the world, and preach the Gospel to the whole creation, ringing in their ears, He seemed to have given the last stroke needed to destroy the middle wall of partition. His philosophy of life and salvation placed all men on the same levelthe level of sinfulness, called upon all men to repent, and offered to all men redemption through faith in Himself. In the text of this evening (the circumstances considered), there is a hint of this broader religionthis missionary element in the ministry of Christ. The Master is now outside of Galilee. The text is the speech of a Phoenician woman, a heathen. And yet there is something in the plea that wrests a blessing from Him who was sent not, but unto the lost sheep of the House of Israel.

A practical question for us is, How can we make our cry to this same Master most effective? In attempting to answer this question, it is not my thought to bring any special secret from this Scripture, but, rather, to emphasize its more obvious lessons.

I want, therefore, in the first place to call your attention to

THE PHNICIANS PRAYER

Lord help me!

It was evidently born of conscious need. The character of that need is described in the context, My daughter is grievously vexed with a devil. She knew also for what she had come. She experienced no difficulty in expressing her hearts desire.

Dr. Joseph Parker sagely said, The sense of need abbreviates our prayers and teaches us true eloquence. When the heart is in the grip of a deadly agony, it knows how to pray. One secret of success in the pulpit is long and earnest thought upon what one proposes to say. The same principle applies to the closet prayer, and to the prayer made in public. When you have meditated upon a thing until the conviction has come to you, I must have this; until you say, as Rachel did to Jacob, Give me, * * or else I die, then your spiritual intensity is likely to insure the success of your petition. So many of our prayers, both in public and in private, are mere phrases, not petitions. They are like our childrens requests, just asking for anything and everything that comes into the mind, and like them also, must be denied by a wise Father. I have come to believe that the public prayer in the sanctuary is powerless when it does not bespeak previous meditation upon the needs of the people; and effective in proportion as one has thought out the shortcomings, burdens, sins and sorrows, of those for whose sake he asks.

Dr. James Hamilton, a true Scotch preacher, tells the story of a Scotch wife who besought her husband to pray that the life of their sick baby might be spared. The good man knelt devoutly and went over the accustomed petition. On and on he prayed, until at last he reached the honored quotation which he never omitted, Oh, Lord, remember Thine ancient people, and turn again the captivity of Zion, when his wife, unable longer to restrain herself, cried, Eh, mon; you are aye drawn out for the Jews, but it is our bairn that is deen. Then, lifting her own hands to heaven, she cried, O Lord, help us and give our bairn back to us, if it be Thy holy will. But if he is to be taen awa from us, make us to know Thou wilt have him for Thyself.

This Phoenician woman has illustrated for us the fact that true prayer is both brief and of conscious need.

Again, Her prayer was the prayer of intercession. While she said, Have mercy on me, O Lord, Thou Son of David, her petition was made for anothers sake, since her daughter was grievously vexed with a devil. And yet, the very language employed is the language of intercession. The true intercessor identifies himself with the subject of his petition. Lord, help me! means that in blessing another, Thou art granting favor to my own soul. How often in our letters of commendation, or request, we say to business men, If you can give this man a position, or grant this man a favor, you will oblige me. That is the meaning of intercession.

Go back to the Old Testament and hear Moses pray for Israel. If you took the language out of its context, you would think that he had no one in mind but himself; but he is asking nothing for his own sake; it is all for Israels sake. It is no marvelous thing that Paul prayed effectively for the Jewish people, since he so far identified his interests with them as to be able to say, I could wish myself accursed from Christ for my brethren, my kinsmen according to the flesh.

Go hear fathers and mothers pray for their children, and you would think they were praying for their own souls. Such is the natural expression of the true intercessor. And when the time comes that men are upon our hearts to such an extent as to weigh them; to such an extent that we feel the agony of their unsaved condition, then we can turn effective intercessors. Is not that the reason why Jesus Christ Himself, standing in the presence of the Father, pleads not in vain? He has so far identified Himself with the sinner that all that He asks is for His own sake, and God cannot turn Him away.

Charles Spurgeon tells that his brother James was at Croydon hospital one night. All the porters had gone home; it was time to shut up the hospital for the night, when a boy came and told of an accident at the Railway Station and the need of stretchers. The doctor said, James Spurgeon, you take one end of this stretcher and HI take the other. And so they wentthe doctor and the pastorand brought back the sick man with them. And James Spurgeon testified to his brother, I went often to the hospital, because I felt so much interest in the man I helped to carry. And Charles Spurgeon said, I believe he will always feel an interest in that man because he once felt the weight of him.

But yet again, this Phoenicians prayer voiced a resistless faith. She would not be turned away. There is every evidence that she realized that she was in the presence of infinite powerat the fountain-head of Divine benedictionand need not go away empty. His silence did not discourage her; His apparent refusal was to her no signal for departure. The discourtesy of His disciples would not dampen her ardor. After meeting all, she came and worshiped Him, saying, Lord, help me! And when He talked of the Jews as children and the Gentiles as dogs she only answered, Truth, Lord; yet the dogs eat of the crumbs which fall from their masters table. Luther says, Was not that a masterful stroke? She snares Christ in His own words. And then He sends her forth as one who teaches men how to wring Yea from Gods Nay. If one would do this, he must, like her, give God right in all He says against thee; and yet, must not stand off from praying till thou overcomest as she overcame; till thou hast turned the very charges made against thee into arguments and proofs of thy need. And Luthers words are justified by Jesus Himself. What else is the meaning of the parable of the unjust judge?

There was in a city a judge, which feared not God, neither regarded man:

And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man:

Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

And the Lord said, Hear what the unjust judge saith. And shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them?

I tell you that He will avenge them speedily (Luk 18:2-8).

Then the application which Jesus made before He uttered the parable, Men ought always to pray and not to faint. Think of Jacob at Peniel, when the angel urged him to let him go, saying, I will not let thee go, except thou bless me.

I often think of the sixth article adopted by George Mueller, when declaring on what conditions he proposed to undertake the great work of caring for orphans. It read like this: We do not mean to reckon the success of the institution by the amount of money given, etc., but by the Lords blessing upon the work (Zec 4:6), and we expect this in proportion in which He shall help us to wait upon Him in prayer. Oh, beloved, let this Phoenician woman teach us the power of the prayer of faith. But we pass from the Phoenicians prayer to the

DISCIPLES OPINION.

And His disciples came and besought Him, saying, Send her away; for she crieth after us.

They had misinterpreted their Masters silence. They supposed it to be either unconcern, or else an air of indifference, assumed for the sake of getting rid of one with whom He preferred not to be troubled. Many months they had spent with Him, but how little they understood His spirit!

When the prophets of Baal cried to their god from sunrise to sunset, Elijah laughed them to scorn, and mockingly urged them to cry louder, inasmuch as he might be on a journey. The silence of the false god is properly so interpreted, who is never anything else but silent; whose lips never part in speech; whose hand is never outstretched to help; whose heart never beats in sympathy; whose ear is always deaf to the petitions of his worshipers, and his silence is properly identified with his indifference. But we cannot say that of Him who sitteth upon the circle of the earth: whose ear is not closed that it cannot hear; whose heart is not hard that He cannot feel; whose arm is not shortened that He cannot save.

You will remember that when, after the long draught, Elijah said unto Ahab,

There is a sound of abundance of rain. So A hah went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,

And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go, again seven times.

And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a mans hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not.

And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain (1Ki 18:41-45).

Beloved, when the saints of God had marched around Jericho six times, with trumpets in hand, blowing their horns, and there was not a tremor in the walls, Gods silence was not to be interpreted as an evidence of Gods indifference, nor of Gods inability. You have been praying to God for something for a long time; something which you believe would advance His cause, and your petition has seemed to you to be indicted by Himself, but no answer. If, therefore, disciples come and say to you, Gods silence is positive proof that He does not propose to answer, be slow to accept the suggestion; it is proof of nothing of the sort. God has His own reasons for delay, and those reasons are not an open secret to every disciple who takes it upon himself to censure the prayers of others. It is only when He has shown us that what we ask is not according to His will, that we are under obligation to desist from our petition, and then He has broken His silence by saying, No.

This opinion of the disciples also presents another subject worthy of discussion.

They pitted their prayers against the Syro-Phoenician womans petition. In our petitions to God we must be careful not to be asking that which may be for our own comfort to the distress of another; for our own profit to the injury of another. When you pray for your own gain, be sure you are not asking to get it through the losses of others; for your own victory, consider if that means the defeat of your opponent. Beloved, is not this the secret of failure in some of our petitions? When we have asked for personal victory, we failed to take into account the effect upon others who are as precious in His sight as we ourselves are, and whose interests might be injured by our prayers answer? Think of Jonah at Nineveh pleading with God to overthrow that great city, that his prophecy concerning its fall might not fail, that the people might be saved the scourge of the Syrian, and all the while forgetting the hundred and twenty thousand little children who were not sinners, who could not discern between their right hand and their left hand, and also much cattle, that must suffer if his prayer was answered. There are people who have no hesitancy in the hour of conflict to ask God to be on their side and give them victory. When conflicting interests are before us, and we are involved in the conflict, there is but one prayer sure of Divine approval and that is the petition of the Lord in the hour of His own need, Thy will be done.

Then we notice also that this opinion of the disciples voices a personal privilege. For she crieth after us. Like all selfish men they were mistaken! She was not saying a word to them, or about them; she was crying for her Lord instead. Like all selfish men, also, they were exclusive. They felt that the Son of God preferred to give His time to the favored Children of Israel, and had little or no use for this dog of a Gentile. Beloved, can we not learn from their mistake? All the children who come to our Christ will not be personally attractive to Him; all the people who come to our Christ will not add dignity or honor to the circle of His disciples; all the people who come to our Christ will not be able to bring Him gifts of gold and frankincense and myrrh. The disfigured will seek Him. The lepers, diseased and decaying, will cast themselves before Him for mercy. The social outcasts will come to His feet and entreat His favor. The poor who can bring no contributionbut must ask assistancewill also dog His steps. But if you imagine any one of these unwelcome, you will only evince a selfishness which misinterprets the Lord our Saviour, and invites His reproof. Campbell Morgan has uttered a saying which ought never to be forgotten in the Church of God. Referring to the expression, the common people heard Him gladly, Morgan objects to the expression and says, Marks language is, Much people heard Him gladly. He does not mean to refer to the latter class; the Bible never thinks of calling this sort of people common, and it was not this class of people who came to Christ. There was the Pharisee, the Sadducee, the ruler, the publican, the poor manall classes were attracted to Him. When He came into Simons house, the poor harlot, who had never crossed the threshold before, went right in and came to His side. For this reason, Christ can no more consent to a church for the laboring man, than a religious club for the capitalist; He has nothing to do with men in sections; He deals with man as man. And when He looked out upon the world, He saw a manthe Son of God by creationHe saw what God saw. And the disciple, who is a respecter of persons, has earned the reproof reserved for him. This Jesus, who was the Saviour of Joseph of Arimathaea, has His heart open to the Syro-Phoenician, and a hand open to her need.

To illustrate this, I call your attention to the last suggestion.

THE SAVIOURS RESPONSE.

At first He met her petition with an unbroken silence. How unlike the Son of God! When men reviled Him, He reviled not again, and when like a Lamb they led Him to the slaughter, He opened not His mouth; but commonly when men came to Him desiring a blessing, His response was ready. Why silent now when a woman, in the grip of a great agony, having journeyed a long distance (for she came out of the coasts), was crying, Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil?

There are various explanations of this silence by students of the Word, but I am inclined to the idea that this first cry was that of an alien, not a child. Jesus reminded her that He came to the lost sheep of the House of Israel, and not to the unregenerate Gentiles. In that speech is suggested the great fact that seems everywhere to run through the Word, that God is under no obligation to unregenerate men. His promises of help and healing do not obtain for themuniversalism to the contrary. The Scriptures do not warrant the thought that any man who will can ask of God and get an answer.

During the stormy days of the civil war, there were many people in Washington who would have paid money for the sight of Lincolns face, but the doors of the White House were closed against them. There were many politicians who would have given gold to have gotten his ear for a moment, but it was not always open to them. But even in that hour, engaged in affairs of state as he was, little Tad came and went untrammeled; told the President whatever he had to say; asked of him whatever request he had to make; always had his attention. Why? Because he was his son! And somehow or other, I dont know that I can explain how, but somehow or other, those who believe, those who have faith in God, are His children; and to their cry His ear is always open.

When the father brought his dumb son to Jesus and said, If thou canst do anything, have compassion and help us, Jesus immediately responded, If thou canst believe, all things are possible to him that believeth. There is a double truth in that. On the one side, faith connects us with the fountain of blessing; on the other side, unbelief effectively separates us from the same. Jesus Himself conditions our blessing by saying, Whatsoever ye ask believing, ye shall receive, and illustrated by those marvelous words, As the branch cannot bear fruit except it abide in the vine, no more can ye except ye abide in Me. Phillips Brooks has much Scripture for his assertion, There is an utter, eternal relationship and opening between the life of man and the life of God, and to have that opening closed is unbelief; to have it opened wide is faith. It is not an evidence that one is a child of God because He cries after Him. In the ninth chapter of Johns Gospel, Jesus is passing by where the man, blind from his birth, is sitting. This man is not a believer. Jesus anointed the eyes of the blind man with clay and sent him to the pool of Siloam to wash. Still he was not a believer; he did not even know who had done this thing. It was sometime afterwards when he made the discovery and said, Lord, I believe. One of the most pitiful things is the unbeliever in a conscious agony, calling upon a God whom he does not know, and claiming promises that are the property of Gods children only. Only a few days since, such a man said to me, I hope that God will hear my prayer. I did not tell himI could notthat God had made no promise to the unbeliever, for his heart was breaking already.

Sometimes Gods silences may be accounted for on this ground, that men who have never acknowledged Him are now calling upon Him, and their cries ring out upon the air and there is no response.

Later Jesus seemed to utter a flat refusal.

It is not meet to take the childrens bread, and to cast it to dogs. I am not sent but unto the lost sheep of the House of Israel (Mat 15:24; Mat 15:26).

And yet that expressed refusal was better than His continued silence. He had at least recognized her; she had gotten into touch with Him. Ah, beloved, it is better to be in such relationship with God that He says, No, to you, than to sustain no relationship whatever with Him, so that when you speak He is only silent. Once in communion with Him, there is a chance for that very communion to so lift you up and enlighten you that a true knowledge of Him may be the consequence.

It was so with the Samaritan woman who met Jesus at the well. As they talked together, the light broke upon her darkened mind, and she knew her Lord had come. That is the reason why Jesus invites even the sinner to a conference with Him, saying, Come now, let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow. That is why the sinful ought to joyfully respond to the call, since it may result in their salvation and bring them an unspeakable blessing.

And yet, it is not always sure that God will answer at once even His own. He does delay His own child, as every wise father does, and for good and sufficient reasons. The child who has only to ask a rich father for a gift, to have his desire gratified, never appreciates his possessions; and seldom, if ever, does he appreciate the giver. A child who does not have to prove himself worthy before his petitions are granted, gets no good out of it, and God knows these things so perfectly that He does not always hand out everything for which we ask. He makes us wait that He may educate and fit us for it. He makes us wait until we have demonstrated some greater evidence of worthiness. He makes us wait until the heart grows so hungry that it will have some keen appreciation of the gift when it does come. He makes us wait until, when the benediction is bestowed, we will know so perfectly the source of blessing that we will not dare to misuse it. Why is it that the law of the land makes children wait until they are of age before coming into possession of fortunes that already belong to them? Because all law makers perfectly understand the principle so commonly employed by God of appointing a waiting time of education. Henry Ward Beecher says, Had our Saviour, when this woman made petition, at once granted her request, it would have been a great boon to her. Had He healed her child by a word and passed on, that child would have bloomed in the household, and the mother would have never forgotten the work of mercy which had been wrought for her; and yet, after all, she herself never would have been as large as she must have been after that interview. By mercies that are wrought out and brought in their entireness to us, and then passed over into our own hands, we having had no agency in the procuring of themby such mercies we are less blessed than when our friends are kind to us through our own activity, in such a way as to raise up and educate and thoroughly strengthen that which is good within .us.

Is not that what the Apostle Paul is talking about when, in his Epistle to the Hebrews, he says,

No chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby (Heb 12:11).

It is told of Sir Walter Raleigh that on one occasion he went to the Queen for some favor. After hearing his request, she replied, Sir Walter, you are the greatest beggar that I ever knew. Will you never leave off your petitions to the Queen?

Yes, madam, he replied, when your majesty ceases to grant me favors.

But beloved, it is not ours to leave off pleading for favors from the King of Glory, even when His beneficences are locked away from us for a season, since a wise father will withhold gifts until we have grown up to them; until he has trained us for their use; until he has taught us their true value; until all those intervening lessons so needful to our success have been whispered to us while we are waiting. Do not say that God wont answer, because for the present He withholds.

Unanswered yet! The prayer your lips have pleaded In agony of heart these many years?Does faith begin to falter? Is hope departing?And think you all in vain those falling tears?Say not the Father hath not heard your prayer.You shall have your desire, sometime, somewhere.

Unanswered yet! Nay do not say ungranted;Perhaps your part is not yet wholly done.The work began when first your prayer was uttered,And God will finish what He has begun:If you will keep the incense burning there,His glory you shall see, sometime, somewhere.

But our text takes us one step further; takes us into the Saviours response.

Eventually, He grants more than was asked or thought. She came seeking the healing of her childs body; she went to find her daughter made whole, to rejoice in her own salvation, and to have recorded to her everlasting glory the exercise of the greatest faith. Is it not like our God to give us more than we ask or think? It is not only according to the promise of Scripture; it is according to the experience of them that know Him. Years ago, a friend of mine, a noted evangelist, was in tent work in the city of New York. In one of those tent meetings, a lady arose, and with trembling voice told how, for twenty-five years, she had been praying for her unconverted husband. For twenty-four years and eleven months of that time her petitions had seemed in vain. There was not even a suggestion that they would ever be answered. However, she said, when these meetings began, I asked him to come with me to the service. First, he declined; but one night he yielded, and was deeply interested in the sermon. And that night, when we reached home, we prayed together and he yielded himself to Christ. I tell you this tonight because he finds it difficult to speak. She had no more than sat down when he sprang to his feet and said that he could not keep silent and he bore a blessed testimony.

Beloved, there are some of you here who have prayed for one thing for five years! Some of you have prayed for another ten years in vain! Some who have asked for twenty, for twenty-five years! Be not dismayed! Jesus did keep this woman waiting, but when at last He answered, His grant was above her greatest expectation. It is the custom of Jesus.

Unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory (Eph 3:20).

We began with this woman in her weakness; we witnessed her distress; we listened to her agonizing cry; we were cognizant of all her agonizing circumstances. But we conclude the story, seeing that God has supplied her need, knowing that her sorrow has been removed, her agonizing cry has been answered, adverse circumstances have been overcome, and she walks the earth, a mother made happy by the recovery of her child, and a woman also rejoicing in recovery from sin; and one whose faith compels the record of worthies to receive her name.

Beloved, our weakest hours are not our worst. When we are crying to God in agony, we are nearer Our coronation than we know; when we are smitten by some evil spirit of sickness, the Saviour is near; when we are spoken against by the selfish, His silence may only mean His deeper sympathy; when the very promises of God are not fulfilled unto us, it may be only that we may grow up to the point where His greater grace can be bestowed.

Finally, He turns from the needy individual to the needy multitude.

And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

And great multitudes came unto Him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus feet; and He healed them:

Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

Then Jesus called His disciples unto Him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.

And His disciples say unto Him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?

And Jesus saith unto them, How many loaves have yet And they said, Seven, and a few little fishes.

And He commanded the multitude to sit down oh the ground.

And He took the seven loaves and the fishes, and gave thanks, and brake them, and gave to His disciples, and the disciples to the multitude.

And they did all eat, and were filled: and they took up of the broken meat that was left, seven baskets full.

And they that did eat were four thousand men, beside women and children.

And He sent away the multitude, and took ship, and came into the coasts of Magdala (Mat 15:29-39).

The New Testament records of Christs ministry are motion-pictures indeed. We see in Christ no slumberer, but a prodigious worker and tireless teacher. Such men have always called the multitudes about them and have commonly been a blessing to them; but no other man ever wrought as the man Jesus. He alone healed the lame, opened the eyes of the blind, loosed the tongues of the dumb, strengthened the limbs of the maimed, and healed all that came, until the multitude, looking upon the marvels, glorified the God of Israel.

The passage concludes with a second miracle of loaves and fishes. I say a second miracle because the number of loaves in this instance is seven, and a few little fishes, whereas in the 14th chapter there were five loaves and two fishes. In this chapter we have seven baskets full of fragments; in the fourteenth chapter we have twelve. In this chapter those fed were 4,000 beside women and children; in the 14th chapter those fed were 5,000 beside women and children.

In each instance, Christ finishes addressing the multitude, and taking a boat sets out to sea. The water-way was practically His only way of escape from the multitudes, such was their greed for loaves and fishes; and also let it be said, such their desire for healing and their interest in the truth.

Let all men learn this lesson: Christ is our sufficiency. If a loved one has been demon-conquered, He can help; if, out of multitudes, there come the lame, the blind, the dumb, the maimed, He can heal; if men hunger, He can feed. Christ is our sufficiency.

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL NOTES

Mat. 15:21. Departed.Withdrew (R.V.) for retirement (Mar. 7:24). Coasts.Parts (R.V.). The reference is apparently to the places of Galilee that bordered on the narrow strip of maritime land in which Tyre and Sidon were situated (Morison). Tyre and Sidon.Phnician cities, sea-ports, great commercial emporiums, and of great antiquity. They are only about twenty miles apart from one another, Tyre being the more northerly of the two. At the time of our Saviours sojourn, they were still in a comparatively flourishing condition (ibid.).

Mat. 15:22. A woman of Canaan.Called in Mark a Greek, a Syrophnician by nation. The two expressions are identical, for the land of Canaan, literally, the low lands or netherlands, at first applicable to the whole of Palestine, was confined in later times to the maritime plain of Phnicia (Carr). Vexed with a devil.St. Mark says the young girl had or was held by an unclean spirit. This clearly puts the case into the same category as that of the boy brought by his father to the foot of the Mount of Transfiguration. The theory which would attribute possession always to moral causes in the subjects of it, will not cover these instances. Young people of that age could not be among the desperately wicked in whom Satan ruled through their own evil will. Some terrible physical or hereditary malady was the seat or organ of the demonic power (Laidlaw).

Mat. 15:26. Dogs.The word used was diminutive in its form and as such pointed not to the wild, unclean beasts that haunt the streets of an Eastern city (Psa. 59:6), but to the tamer animals that were bred in the house and kept as pets (Plumptre).

Mat. 15:27. Truth, Lord: yet.Yea, Lord: for even (R.V.). The woman catches at the diminutive form which had softened the usual word of scorn, and presses the privilege which it implied (ibid.).

Mat. 15:28. Great is thy faith.Thus showing that, in the one main point, she was one of the lost sheep of the house of Israel.

MAIN HOMILETICS OF THE PARAGRAPH.Mat. 15:21-28

Jesus in banishment.Amongst the many striking features in this beautiful story, perhaps the most striking is to be found in the contrast between its beginning and end. At the beginning we find the Saviour again retiring (see Mat. 15:21; cf. Mat. 14:13) from where He usually laboured; and going away as far as to the heathen region near Tyre and Sidon (Mat. 15:21); and also being anxious, when arrived there, that no man should know it (Mar. 7:24). These were hardly things to encourage any one in applying to Him for help, least of all a woman who seems to have been brought up in religion as a Greek (Mar. 7:26), and to have belonged by birth to one of the hostile nations of Canaan (Mat. 15:22). Yet, at the end, we find the Saviour saying even to her, Be it done to thee as thou wilt. It will be interesting to notice the succession of steps by which she arrived at that height; and also to trace out the succession of causes to which these advances were due.

I. The succession of steps.The first step was permission to make known her request. This was conveyed only, it is perfectly true, in a negative way. To some, indeed, at first, this step may hardly appear to be at all worthy of being called by that name. When she cried to Him as the Son of David to have mercy upon her, He answered her not; not even, for the time, by so much as a word (Mat. 15:23). Yet, even so, it is to be observed that, in so doing, He did not send her away. If there was no word of direct encouragement, neither was there of despair. Not to answer at all is not to answer noeven if we take things at their worst. And this at least, therefore, this woman obtained by this, her first step, viz., that her right to petition was not denied. Her next step was that of obtaining an answer; though not, it is true, at first sight of a very encouraging look; and only vouchsafed, even so, in an indirect way. Still it was something to see that the Saviour and His disciples were conferring together about her application and case. Evidently these cries of hers had not been quite without fruit. Still more evident was this when we listen to that which these disciples are saying to Jesus about her. As a matter of fact they are so disturbed by what she is saying that they desire Him earnestlythat they even beseech Himto send her away (Mat. 15:23). Even, also, in the answer which He gives to this entreaty, if looked at steadily, though at first it appears as a simple refusal to do anything for her, there is that which, to one in her extremity, has something of encouragement in it. I was not sent but unto the lost sheep of the house of Israel. For saying that, after all, is not acquiescing in what the disciples had asked. It is not openly bidding her to go away as they had so earnestly asked. It is simply leaving her free, instead, if she so desire it, to go on with her cry. And this, moreover, notwithstanding the fact (made plain as it was by the nature of the Saviours reply about her to the disciples) that the exact nature and purport of her cry had been both attended to and perceived. Jesus knew what she was doing when He thus openly refrained from bidding her cease! The third step was obtaining an answer addressed to herself; and that one, also, which though harsh in appearance, carried with it at least an indistinct intimation of hope. It is not meet to take the childrens bread and cast it to the dogs. For what was this answer but saying, in effect, that others came first? And what did this mean, on the other side, but that there was something afterwards, if not much, for those who came second. Naturally, therefore, the last step was the highest of all. From this tacit admission to open action was not a very long stride. From allowing that there was room for mercy to actually showing it was but a short step in His eyes. And from showing it at all to showing it fully was hardly anything more. See, I have heard thee! See, here is thy answer! See, it is all thou hast asked for! How like a king to say that!

II. The succession of causes which led to this succession of gains. These would seem to be three. The first, probably, was that singularly open confession of faith with which this stranger began. Have mercy on me, O Lord, Thou Son of David We know how deeply He was touched by a similar confession soon after on the part of a disciple (Mat. 16:17). How greatly, also, still further on in His story, by something which was equivalent to it of some who were strangers (Joh. 12:20-23). Equally, therefore, in secret would this confession tell on Him now. How could He finally refuse one who thus openly addressed Him as the Saviour of all? A second secret of the success obtained by this woman appears to have lain in her most extraordinary and irrepressible perseverance in prayer. The more the disciples wished her to go away, the less she went, as it were. The less the Saviour said to her, the more she inferred. If He did not answer her when at a distance she would try the effect of being nearer. If mere supplication was not sufficient, she would try adoration as well (Mat. 15:25). If there was anything in His answers to encourage her, she would forget everything except that (see Mat. 11:12). The last cause, and perhaps the strongest of all, was the extraordinary strength of her faith. This was shown, on the one hand, by her humility. Whatever name the Saviour applied to her, she acquiesced in its truth (Mat. 15:27). Herein being a great contrast to that disciple who, because he could not acquiesce in his Masters description of his weakness, so nearly shipwrecked his faith (Luk. 22:32; Mat. 26:33-35). Also, apparently, by her marked discrimination. The dogs referred to are thought to have been of that kind only () which were admitted into mens houses. If so, her faith discerned even the atom of hope which that distinction conveyed. Lastly, it was shown by the evidently overwhelming sense which she had of Christs power. Even the mighty blessing she was asking from Him (Mat. 15:22) was but a crumb unto Him. Hence, therefore, according to the Saviour Himself, the final greatness of her success (Mat. 15:28).

The story teaches us pre-eminently, amongst other things, that none need despair. None need despair:

1. Because of depth of distress.What could be worse in that respect than the case relieved here (end of Mat. 15:22).

2. Because of disadvantages of position.What could be worseand could be made more of as wellthan those found in this case.

3. Because of non-success for a time.Did ever anything look less like success than this case did for so long? Can anything fuller be even thought of than the success it reached to at last? How often this is the case! (cf. Psa. 27:12-13; Psa. 27:6).

HOMILIES ON THE VERSES

Mat. 15:21-28. Exemplary maternal love.In this narrative we have exemplary maternal love:

I. Vicariously suffering.The actual sufferings of the daughter were perhaps great, but the sufferings which the mother endured by sympathy were greater still. Vicarious sufferings are always great in proportion to the amount of love that one has in his nature. Hence the greatest sufferer on earth was Christ. He bore the sins and carried the sorrows of the world.

II. Importunately praying.Have mercy, etc., and Lord, help me. Her importunity became more and more intensified as Christ appeared to disregard her case.

1. He was reticent. He answered her not a word.

2. He was disparaging. I am not sent, etc. And again, It is not meet to take the childrens bread, etc. But all this, instead of cooling, only intensified the ardour of her entreaties. The more importunate we are, the more qualified we become to appreciate the mercy we require. Our importunity, whilst it does not influence the Giver, qualifies the receiver for the gift.

III. Gloriously succeeding.O woman, great is thy faith, etc. Why did she succeed? Not because she was importunate, but because her importunity was that of love, and not of selfishnessimportunity growing out of an unbounded faith in Christ as the great Deliverer of mankind. Mothers, let the conduct of this mother become your example.Homilist.

Mat. 15:23. Christs apparent indifferenceHer request must be won by earnest prayer, lest the light winning should make light the prize.A. Carr, M.A.

Mat. 15:27. Acquiescent yet persistent.The womans remark is admirable and delightful. It is full, indeed, of true theology and real philosophy.

1. She apprehended clearly that it was right that our Lords personal ministry should be devoted to the Jews.

2. She apprehended as clearly that He bore a benignant relation to the Gentiles. He was not, in her opinion, a sectarian Saviour.

3. She apprehended also, clearly, that it would not in the least interfere with His ministry in relation to the Jaws, to put forth, by the way, His blessed energy in behalf of such suppliant Gentiles as herself. It would have been altogether different to have asked or wished Him to forsake the land of Palestine, and the people of the Jews, that He might consecrate His ministry exclusively, or even mainly, to Gentile populations.J. Morison, D.D.

Christs word is understood by faith.He said No, but he looked Yes.A. Saphir, D.D.

Mat. 15:28. Discouragement and victory of faith.All earnest souls have difficulties of some kind in seeking to realise the salvation of the gospel. Faith is tried; and because it is the greatest and best of gifts its trials are sharper and more severe.

1. To distinguish it from mere profession.
2. To show its excellency.
3. To purify it and strengthen it. The case of this woman is a remarkable one. Jesus departs into the coasts of Tyre and Sidon. He touches upon the borders of heathendom, into which His fame as a wonder-worker had penetrated. There is no chance or accident in the kingdom of God. He went there with a purpose, which included this woman and her child.

I. Discouragements.

1. She was not one of the covenant people.
2. She was not able to bring her afflicted child before Him.
3. Christs silence.
4. The disciples are troubled with her loud cries and importunity, and beg Him to dismiss her.
5. Christs words, I am not come, etc.
6. It is not meet, etc.

II. Victory of faith.

1. She perseveres under all discouragements.
2. She finds (such is the keen insight of true faith) encouragement in the Lords words.
3. Christs final reply: O woman, etc.

Lessons.

1. Nothing can prevent us receiving the blessing of salvation, but unbelief. This woman a Canaanite.
2. We may bring our absent children and friends to the Lord by prayer and be successful.
3. Christs silence is not to be taken as indicating His mind toward us. We need the discipline of silence that we may learn patience and humility. The Lord is sovereign in the bestowal of His mercy.
4. We are not to be deterred by the apparent want of sympathy in disciples.
5. We are not to be deterred by hard or mysterious words or acts of the Lord. Doctrine of election and similar revelations are not to be a stumbling block. The word is, Him that cometh to Me, etc.Jas. Kernahan, M.A., Ph.D., F.G.S.

The Syrophnicean womans great faith.This faith was great:

I. In overcoming obstacles.
II. It was implicit trust in Christs word for the instantaneous cure of her absent child.

III. It was great in spiritual tact. This is the characteristic excellence on which, doubtless, the Lords special encomium here rested. If we are right in our exposition of His action in the case, that it was not feigned refusal, but a needful process by which alone at that point in His mission a soul outside of Israel could be led to Christ, then, the greatness of her faith lay in the quick-witted tact with which the woman perceived and accepted her relationship to the worlds Redeemer.Prof. Laidlaw, D.D.

The true Christ.Hours and hours Fritz and I spoke of Dr. Luther, and what he had done for us both; more, perhaps, for Fritz than even for me, because he had suffered more. It seems to me as if we and thousands besides in the world had been worshipping before an altar-picture of our Saviour, which we had been told was painted by a great master after a heavenly pattern. But all we could see was a grim, hard, stern countenance of one sitting on a judgment throne; in his hand lightnings, and worse lightnings buried in the cloud of his severe and threatening brow. And then, suddenly, we heard Dr. Luthers voice behind us, saying, in his ringing, inspiriting tones, Friends, what are you doing? That is not the right painting. These are only the boards which hide the Masters picture. And so saying, he drew aside the terrible image on which we had been hopelessly gazing, vainly trying to read some traces of tenderness and beauty there. And all at once the real picture was revealed to us, the picture of the real Christ, with the look on His glorious face which He had on the cross, when He said of His murderers, Father, forgive them; they know not what they do; and to His mother, Woman, behold thy son; or to the sinful woman who washed his feet, Go in peace.Chronicles of the Schnberg-Cotta Family.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

TEXT: 15:2128

21 And Jesus went out thence, and withdrew into the parts of Tyre and Sidon, 22 And behold, a Canaanitish woman came out from those borders, and cried, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a demon.
23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
24 But he answered and said, I was not sent but unto the lost sheep of the house of Israel.
25 But she came and worshipped him, saying, Lord, help me.
26 But he answered and said, It is not meet to take the childrens bread and cast it to the dogs.
27 But she said, Yea, Lord: for even the dogs eat of the crumbs which fall from their masters table.
28 Then Jesus answered and said unto her, O woman, great is thy faith: be it done unto thee even as thou wilt. And her daughter was healed from that hour.

THOUGHT QUESTIONS

a.

It would appear that a person, who desired to be known by as many of the worlds people as possible, would go where the most people are, especially those who would be prepared to grasp his message. (See Joh. 7:3 f.) But here Jesus deliberately leaves Palestine for Phoenicia seeking PRIVACY. (Mar. 7:24) How do you account for this apparent inconsistency in Jesus conduct?

b.

Though Jesus sought privacy, He could not be hid. How do you explain this?

c.

Mark says that the Syrophoenician woman heard of Him. How would she have heard about Jesus?

d.

Why do you suppose this Gentile woman addressed Jesus by that strictly Jewish title: Son of David? What could she possibly understand by the use of such a title?

e.

Is it not courteous to reply when spoken to? Yet Jesus did not answer her one word. How do you account for such conduct?

f.

Can you explain how Jesus could be so anxious to speak to the Samaritan woman but was so reluctant to take time for the Syrophoenician?

g.

How do you account for the disciples insistence that Jesus send her away? Had not Jesus helped Gentiles before? Had they themselves not learned to show merciful helpfulness to those in need? What could have motivated these closest followers of Jesus to talk this way?

h.

After Jesus explained to the woman His basic mission to earth, why then did she not leave? Was there something in His manner that indicated to her that, when He said no, He really meant yes?

i.

By implication of Jesus figure of speech, He was calling the woman a dog. Do you think this was right? Is not this kind of treatment cruel? Do you think it right to tax this poor womans feelings this way?

j.

Why is Jesus so overjoyed at the greatness of this womans faith? What is so unusual about her faith that makes it great in Jesus judgment?

k.

Although no text specifically describes the activity of Jesus and His Apostles during this journey outside of Palestine, after considering not only the events that immediately preceded the trip as well as the critical moments in the larger context, would you suggest what Jesus and His men might possibly have done while gone from Palestine? What specific needs could this trip have met, that, until the journey was made, could not have been satisfied?

l.

After explaining to the woman His basic mission to earth, which limited Him to the Jews, why then did Jesus go ahead and cast the demon out of this Gentile womans daughter? What would you think if Jesus had absolutely refused? What would the Apostles or the woman have thought?

PARAPHRASE AND HARMONY

Jesus and His disciples went away from the area around Capernaum and withdrew completely out of Galilee to the foreign district of Phoenicia around Tyre and Sidon. There He entered into a house because He would have liked to remain incognito. But to remain hidden proved impossible, for a Canaanite woman from that region, whose young daughter was possessed by an unclean demon, heard about Him. Now the woman was a Greek, or pagan, and Syrophoenician by birth. Right away she approached Him, calling out, Have pity on me, Lord, Davids Son: my daughter is severely tormented by an unclean demon!
But Jesus gave her no replynot one word.
So His followers crowded around Him urging, Do send her away, Lord, because she is continuing to follow us shouting.
Jesus objected, But I was sent to help the Jews, not the Gentiles.
But the woman came around in front of Jesus, fell to her knees at His feet, begging Him to cast the demon out of her daughter. She pleaded, Help me, Lord!
To this Jesus answered, Let the children first be fed! It is not right, you know, to take the childrens bread and throw it to the puppies.
Yes, Lord, however, even the little dogs under the table eat the childrens scraps that fall from their masters table.
Lady, youve got a lot of faith! For an answer like that, what you desired shall be done for you! You may go home content, because the demon has already left your daughter.
Thus was her daughter healed instantly. Her mother went home and found her child lying quietly in bed, the demon gone.

SUMMARY

Travelling incognito in Phoenicia, Jesus and His Apostles encountered a mother whose daughter was demonized. Jesus preferred anonymity, but the woman recognized Him and immediately sought His supernatural aid in behalf of her daughter. Jesus parried her pleas with the objection that the purpose of His ministry was primarily in behalf of the Jewish people, even though this Gentile woman had called Him the Christ. She insisted. He seems to object again, but leaves the door open to further appeal, since He neither sent her away nor flatly refused to help. She seized upon a part of a figure of speech He had used, turning it to her credit. Admiring her motherly determination and indomitable confidence in His ability, Jesus granted her request. Instantly the demon departed from the daughter, leaving her in peace, resting in bed.

NOTES
WHAT IS MATTHEW UP TO NOW?

No Bible student may forget that each of the Gospel writers is independent of the others, even though much of what he includes shares striking verbal similarities with that recorded by the others. This fact raises the question concerning the purpose for each authors including this or that fact, as well as the significance of certain unusual omissions or inclusions. Even as the Apostolic Epistles were written to deal with needs in the early Church, the Evangelists intend to present a picture of the Lord Jesus that will not only be adequate for all time, but will meet needs in their own century. This is why only the Holy Spirit can be the editor-in-chief of these materials, because only He is sufficiently far-sighted to know what will accomplish these two divergent purposes.
Now, while it is certainly true that the Hebrew Christians and those yet unconverted Jews of the first century would need to grasp the universality of the Christian Gospel, is it necessary or even possible to see in each single difference between the two narratives we have of this event, some key to the individual emphasis of Matthew or Mark? For example:

1.

Is the fact significant that Matthew, not Mark, records Jesus affirmation: I was sent only to the lost sheep of the house of Israel? (Mat. 15:24)

2.

Is it important that Matthew does not say, with Mark: Let the children (Jews) first be fed? After all, if Matthews point is to teach precisely this conclusion that the Gospel is for the Jews first and then for the Gentile, how could he have omitted it? Or, did he, as a wise master teacher, prefer to suggest the conclusion without stating it? (See notes before Mat. 8:18 : What Is This Text Doing Here?)

3.

Is it true that Matthews quotation: It is not fair to take the childrens bread and throw it to the dogs, while also quoted by Mark, since it stands alone in Matthews context with Jesus earlier statement of His Jewish mission (Mat. 15:24), leads to the conclusion that the pagans have no right to help whatever? If so, upon first reading, such a view would have been acceptable to the Jewish reader. Nevertheless, the whole impact of Matthews entire section is the moral impossibility of being deaf to their cry.

4.

Matthew, not Mark, cites Jesus praise of this Gentile womans faith (Mat. 15:28), whereas Mark emphasizes the brilliance of her trusting response with no special mention of her faith.

5.

Of less importance is Matthews omission to mention that Jesus entered a house in a heathen land (cf. Act. 10:28; Act. 11:3), because not even Mark who mentions it affirms that it was a pagans house, since it could have been one belonging to a Jew living in Phoenicia.

6.

Whereas Mark, using normal Jewish parlance, describes the woman as a Greek, which would mean gentile to anyone even distantly familiar with the paganizing influences of Hellenism in Israel and would remind the orthodox of the nationalistic struggles of the Maccabean period, yet it is Matthew that calls the woman a Canaanite, a word almost impossible to overload with connotations: pagan, ignorant, godless, superstitious, damned Gentile.

Whatever the details, that Matthew should have seized upon this one incident to illustrate Jesus trip abroad, merits attention because of His meaningful encounter with this non-Hebrew. Because of the apparently casual nature of this meeting, it would be risky to affirm that He was laying the foundation for later evangelization among the Gentiles. His personal intention is another. (See Mar. 7:24.) However, Matthews inclusion of this incident, because of the evident trust of this woman in the Hebrew Messiah, would undoubtedly argue the rightness of including also others of like precious faith in Gods Kingdom, even though they be of heathen background.

This is evidence for seeing the proper place of this narrative in the general Matthaean apologetic for the place of Gentiles in the New Israel. Whereas Jesus intended to initiate no personal mission to the Gentiles, as He Himself indicates in the text, still His reactions demonstrated toward them an openness that taught Matthew to open HIS heart to them too. Now, the cosmopolitan outlook of this Apostle gently nudges his kinsmen according to the flesh to reconsider their understanding of the Messiah. Though this entire period spent by the Lord outside of Palestine probably offered excellent opportunities to give the most concentrated attention and teaching He was ever able to provide His Apostles in private, nevertheless, Matthew leaves that possibility entirely out of the picture. Rather, he deliberately records for his readers just this one incident,and the lady and her daughter are CANAANITES! This fact might sail over the heads of Gentile readers, but it could hardly do less than stun a Hebrew leaving him wide-eyed with wonder in the presence of a universal Messiah. (See on Mat. 15:22.) A Gentile Christian might impatiently ask, Couldnt Matthew have played down her unsavory past and gotten on with the Gospel? Matthew seems to answer: But this IS Gospel! When the Messiah of Israel blesses a Canaanite, this is the most glorious news I can think of! When the Servant of Jehovah becomes the servant of the servant of servants, what glorious grace and mercy must be available to men! (Study Gen. 9:25-27; Gen. 10:6; Gen. 10:15.)

Another direct connection Matthew may intend is that between the preceding discussion with the Pharisees about ritual purity and (by implication) clean and unclean foods, and this section that deals with unclean and defiling people. This same approach is used by God in teaching the Jewish Peter to admit Gentiles into the Kingdom. He does this by first demanding that the Apostle eat unclean food and then sends him to unclean people. (To appreciate this relationship, study the [to us] odd connections between Peters vision and the conclusions he drew from it. Act. 10:14 f, Act. 10:28; Act. 10:34 f) This, then, is the type of argument that Matthews Jewish readers could best appreciate and arrive at the right conclusion: if ritual purity is not the main issue, and if the heart purity is the essential, it may be true, then, that even Gentiles, who know nothing of Levitical ceremonies, but who have genuinely pure hearts and trust the God of Israel, may be considered clean and candidates for membership in the New Israel too.

Beyond Matthews personal purpose for including this section, we should also enjoy the psychological study this narrative provides for examining the interplay of personality as Jesus deals with this woman, and as she deals with Jesus. Stay alert, because He MAY deal with us in just this same way!

SITUATION: JESUS DESIRES PRIVACY (15:21; Mar. 7:24)

Mat. 15:21 And Jesus went out thence, and withdrew. (exelthn ekethen ho Iesos anechresen) Reasons for this strategic journey must be decided in the light of His larger situation. (Matthew 13-17. See notes on Mat. 14:1; Mat. 14:13, where Jesus problem and plan are more fully discussed.)

1.

His primary reason: And from there he arose and went away to the region of Tyre and Sidon. And he entered a house and would not have anyone know. Yet he could not be hid. (Mar. 7:24) From this it is concluded that He desired privacy, not merely from the Jews whose land He had left, but even from the Gentiles in whose country He now sojourned. Out of this grow the following surmises:

2.

The entire band needed relaxation from the strenuous activities of the preceding weeks: the evangelization of Galilee, the feeding of the five thousand, the emotional strain after the murder of John the Baptist, the concern about Herod Antipas undesirable curiosity about Jesus, the pressure of the Pharisees attacks, the unbelief of the people.

3.

The Twelve needed opportunity to evaluate their own evangelistic attempts concluded just before the climax and collapse of Jesus Galilean ministry. Before this there had been no significant time for that.

4.

The Twelve needed relief from the pressures of Israels majority rejection of Jesus as Messiah, so they could more objectively weigh Israels unbelief against the total picture of their Masters unassailable prophetic credentials.

5.

Since Jesus had dealt with Tyrians and Sidonians before, even if these were Jewish residents of Phoenicia (cf. Mar. 3:7; Luk. 6:17). could He have realistically hoped to travel through that region with the Twelve and remain unrecognized? This consideration renders it difficult to exclude a half-veiled intention to show by this one incident that, while His mission was specifically to the Hebrews, nevertheless His blessing and power is eventually for the Gentiles also. Morgan (Matthew, 202) may be right to suggest;

Perhaps He took His disciples there that they might see the thing He had not been able to show them in the midst of His own people with their traditionalism and ritualism; that they might see faith working free and untrammelled; and as He took them there He revealed to them the force of faith in contrast with the barrenness of ritualism.

Could He not have foreseen that He could not be hid (Mar. 7:24) and forestalled any and all contact with needy pagans, had He really wanted to avoid that? If so, then His desire to remain in the background is directly related to His intention NOT to begin a foreign-based Gentile ministry, while any personal contacts are to be exceptional.

Tyre and Sidon are located roughly fifty miles south of Beirut, Lebanon. This is Jesus second physical presence in a foreign country, occasioned now, as upon His flight to Egypt (Matthew 2), by the suspicion of a Herodian king and the lack of spirituality among Gods people. Edersheim (Life, II, 37f) disagrees that Jesus is out of Israel, because:

1.

Jesus withdrew from the Capernaum area to the borders of Tyre and Sidon but did not cross the border. (See Mar. 7:24.)

2.

He entered into a house which would undoubtedly be a Jewish home. (Cf. Act. 10:28; Mat. 8:8)

3.

The Canaanitish woman came out from those borders to seek Jesus help in extreme northern Galilee. (Mat. 15:22)

However, none of these arguments are conclusive because:

1.

While Marks t hria does mean boundaries, however in our literature it is used exclusively in the plural to mean region, district. (Arndt-Gingrich, 584f; cf. Mat. 2:16; Mat. 4:13; Mat. 8:34; Mat. 15:22; Mat. 15:39; Mat. 19:1; Mar. 5:17; Mar. 7:31 b; Mat. 10:1; Act. 13:50) If interpreted strictly as borders, all these cases would prove that the events narrated occurred on the border, never within the given district. But these are not borderline cases! Further, Matthews t mre agrees perfectly with this understanding, since his t mre refers to the parts of a country, hence, region, district (Arndt-Gingrich, 507; cf. Mat. 2:22; Mat. 16:13; Mar. 8:10; Act. 2:10; Act. 20:2)

2.

Who, in the light of the vastness of the Dispersion, can prove there were no Jewish homes outside of Palestine? (Act. 2:5-11! Mat. 14:21) On the other hand, to avoid the need for Gentile hospitality, could not Jesus have hired a house for His stay? Were there no funds at His disposal? (Cf. Luk. 8:3 and notes on Mat. 14:16)

3.

The Greek word order of Mat. 15:22 may well represent a quite different nuance captured by the RSV: A Canaanite woman from that region came out. Came out refers, not to her departure from Phoenicia, but from her own home in that area in which Jesus now finds Himself.

4.

Mark (Mar. 7:31) is conclusive geographic evidence that Jesus is definitely out of Israel, because Jesus returned from the region of Tyre, and went through Sidon (lthen di Sidnos), hence traveled even further north from Tyre before turning back eastward and south toward the Decapolis. (See on Mat. 15:29.)

I. THE REQUEST BY FAITH (15:22)

Mat. 15:22 And behold, a Canaanilish woman came out. Sidon is one of the most ancient Canaanite cities in the world. (Gen. 10:15-19) Compare the history of Elijah in this same territory during a period of great Jewish unbelief where he too found great faith in another Syrophoenician woman (1 Kings 17). That well-known event in Hebrew history should mitigate the surprise of pious Hebrews who would be tempted to be offended by the Messiahs travels and sharing Gods gracious power beyond the physical limits of Israel. (Luk. 4:24-26)

A.

Her request came out of the depth of her distress:

1.

The failure of her pagan religion to meet the crisis of her demonized daughter only exacerbated her disgust for its empty, powerless idolatry. Her pagan faith had sufficed until that dark day when only REAL power could answer her need. The presence of the demonic in the little Gentile girl provides further evidence of the objective reality of demons, because not limited by nation, age or sex of their victims.

2.

Her own vicarious suffering was great in proportion to the love she felt for her child. (Cf. Marks picturesque thugtrion: little daughter.)

3.

She had to come alone, unable even to bring her afflicted child before Jesus so as better to be able to plead the depth of her need by showing Him the distressed girl personally.

B.

Her request came despite the distinct disadvantages of her position:

1.

She is a woman. Could she have known about Jewish prejudices that frowned upon a womans talking with a rabbi, or the reluctance of a common rabbi to be addressed by a woman? (Cf. Joh. 4:7-9; Joh. 4:27) Still, she approached THIS Rabbi, confident that He is potentially so much more than the run-of-the-mill Jewish teacher, calling Him Lord, Son of David.

2.

She, a Gentile, came to this Jew:

a.

She was Greek by culture and language, but to Hebrews, mindful of the earlier Maccabean struggles against the paganizing tendencies of Hellenism, Greek means pagan. (Cf. Rom. 1:13-16; Rom. 2:9 f; 1Co. 1:22-24)

b.

She was Syrophoenician because of the geographical position of her home. Syro-phoenicia means that part of Phoenician domain that lies west of Syria and is connected with it, as opposed to Phoenician colonies of Lybia, or Libophoenicia.)

c.

She was a Canaanite by ancestry, and perhaps also by religion. This fact inserted into a Jewish Gospel rings alarm bells everywhere, because she is a remnant of the accursed race of Baal-worshippers with which Israel was to have absolutely NO DEALINGS. (Gen. 9:25-27; Gen. 10:6; Gen. 10:15; Exo. 23:23-33; Exo. 34:11-16; Deu. 7:1-5; Deu. 7:16; Deu. 20:16-18)

3.

Her right to petition Jesus was very much in doubt and only negatively admitted:

a.

He did not answer her (Mat. 15:23), but no answer is better than no.

b.

He did not send her away as urged by the disciples. (Mat. 15:23)

c.

He did not admit her prior privilege to receive His help, but having said that others came first, He did not deny she came second. (Mar. 7:27)

C.

Her request is based upon some knowledge of Jesus, however meager.

1.

Whereas Jesus intention was to gain privacy, someone recognized Him anyway. To imagine that some residents of Phoenicia had been present to hear the Sermon on the Mount and go home amazed to tell about it and Him is not difficult. (Cf. Luk. 6:17; Mar. 3:7) However much we would wish it otherwise, this incident provides no firm basis for believing in a widespread Gentile expectation of a Jewish Messiah, that is, an expectation totally unconnected with Jewish expectations based on prophecy. Mark (Mar. 7:25) says she having heard about Him . . . came, without stating how or from whom she learned it. It is more likely that some Jewish neighbor living in her Phoenician town told her what they had learned on their festal trips to Israel. (Cf. 2Ki. 5:2-4)

2.

The address with which she presented her case to Jesus is not the sort of appellative to be expected in the mouth of a totally ignorant, superstitious pagan. Just how much understanding does it reveal she had? This would probably depend upon the testimony of those (Jewish?) fellow-citizens who informed her about Jesus: did they use this title with all the understanding we expect of spiritual Jews, hence, did they communicate to her something of Jesus great mission?

a.

Lenski (Matthew, 594) suggests that when the woman combines Lord with son of David, she understands Lord in the higher sense as being in fact the Messianic title . . . (But see on Mat. 15:25.)

b.

Edersheim (Life, II, 39) believes that she could not have had full spiritual understanding of the world-wide bearing of the Davidic promises, or of the world-embracing designation of the Messiah as the Son of David. Hence, Son of David may have been for her but a popular, political title that certainly elevated Jesus to earthly power and glory as a supremely powerful man, but, because it was devoid of the rich content such a title must express to be used rightfully, it treated Him as a political, Jewish superman. However, Jesus helped others who had not all that understanding. (Mat. 9:27; Mat. 12:23; Mat. 20:30 f)

c.

Unfortunately for her, to call Him all that this title implies can never make her a member of the covenant people. If He is really Son of David, the Messiah of Israel, then she can claim no rights inherent in her use of that title, because she is not Hebrew. Mere use of glorious, complimentary titles as such can never guarantee her participation in the covenantal relationship to Abrahami.e. unless, by an expression of great faith, she prove that she possesses that dependence upon Jesus that would constitute her a true daughter of Abraham by faith. (Cf. Rom. 4:11; Rom. 4:16) If so, then she would be amply qualified to receive anything destined for those who hail Him Lord, Son of David. But until this latter truth is fully evident, by the terms of His own mandate and because of the confusion He would cause by appearing to reverse His position taken in Israel against uninformed appeal to His messianic powers without appreciation of His true messianic identity and Lordship, He cannot grant her request.

II. THE RELENTLESSNESS OF FAITH (15:2327; Mar. 7:27 f)

Mat. 15:23 But he answered her not a word is totally contradictory to what we would have expected from a tender, compassionate Savior, who, without compromise to His Jewish mission could have symbolically pictured the future universality of His Kingdom by responding positively and instantly to her request. In fact, would not His positive response to this appeal for help from Israels Messiah be the better type of that future expansion into all the world? This very feature that, at first, disappoints our expectation is another evidence that our story is not the sort of thing Christian sentiment would have dreamed up. Rather, it demonstrates that in our hands is no dubious tradition or Christian myth, but authentic history. Its authenticity, in turn, invites us to dig deeper to discover whether our disappointment be groundless or not.

He answered her not a word. Some object to the explanation of Jesus attitude as intended to test the woman, because incompatible with His divine purity and rectitude, especially should she, in her weaknesses, have failed the test. But this underevaluates Jesus by supposing that He would not have mercifully come to her rescue, as He did in the case of Jairus (Mar. 5:35 f; Luk. 8:49 f) or that of Peter (Mat. 14:30 f) or that of the nine Apostles (Mat. 17:16 ff). Is it more credible that Jesus should not have helped even this smoldering wick of faith, however ignorant or unqualified? (Cf. Mat. 12:20) And, for the perfection of her understanding and faith, who can say that Jesus cannot use precisely a method that seems an unspeakably cruel trial, but, because He knows how far He can test, proves to be precisely the best means of teaching her what she must learn and leading her to greater heights of faith?

It is a wrong view of God that supposes that He cannot, or does not, try us by delaying answers to prayer or by acting in some way that appears to us to be His willing affliction or His disguising His loving purposes for us, in order to produce some effect in us. It is also a limited understanding about God that fails to appreciate His love to be wrestled with by His people. (Cf. Abraham, Gen. 18:16-33; Jacob, Gen. 32:22-30; Moses, Num. 14:11-20; Exo. 32:9-14; Exo. 32:31-35)

A.

Her RESOLUTION remained undaunted by Jesus seeming indifference and her apparent temporary failure.

1.

Unsatisfied to cry to Him from afar once or twice, she continued to appeal.

a.

The perplexed disciples, aware of Jesus purpose for this journey and His desire for anonymity, probably worry about the womans continual shouting, since her calling attention to the presence of the Son of David in this area could easily compromise everything Jesus intended to accomplish toward the training of the Twelve. Ironically, however, part of their discipline must consist in the lesson that showing compassion upon a needy person who is a nuisance just to get rid of them is not Christian compassion. Nevertheless, His silence is so unlike Jesus that the Twelve immediately notice it and are openly embarrassed by it.

b.

The disciples solution is to urge the Lord to send her away. Even though they counsel the Lord to end her persistent, nerve-racking pleading, their advice is not entirely heartless, because the men probably remember that Jesus had helped Gentiles before. (Mat. 8:7 ff) So it would not be wholly unreasonable to expect Him to be merciful to this foreign woman too. If so, not totally unsympathetic to her cries, they excitedly advise the Master to get it over with, cast out the demon and send her on her way. Their intercession, even in this negative way, encourages her to hope.

c.

His seeming discouragement served only to intensify the warmth of her pleading (Mat. 15:25). How long did she follow this group of thirteen men down the road, attracting attention to herself as she cried after Him? Her determination is being tested to the limit by these circumstances.

2.

This quick-witted mother noticed that Jesus, in ignoring the Apostles complaint, offers her a glimmer of hope. If she dare not hope that silence gives consent, at least His silence was not a cold nor final refusal. It may also be that His own unruffled manner, despite His seeming stand-off attitude, and the total absence of any evidence of displeasure at her insistence, communicated more to her than His reported words tell us.

3.

Jesus demands simply that all embrace the divine plan for His personal mission. (Cf. Rom. 15:8 f)

Mat. 15:24 But he answered and said, I was not sent but unto the lost sheep of the house of Israel. This answer is addressed primarily to the Twelve who urge Him to send her away. On the assumption that they counsel Him to grant her request so as to hurry her away, Jesus is seen as explaining to them why He should not grant it without clearing up the essential issue involved. If their advice be based upon Jesus miraculous help and limited sharing of His truth with Gentiles and Samaritans prior to this event (as e.g. Mat. 8:5 ff; Joh. 4:7 ff, Joh. 4:42), in those cases, however, His Jewish mandate had not been in doubt, probably because He was then within the physical borders of Israel. Here, on the other hand, He is in Gentile country.

I was . . . sent . . . unto the lost . . . of Israel. This is the definite principle and the proper method guiding His ministry, divinely determined for the purpose of bringing it to a successful and right conclusion. This is why it is not easy to ignore it. Yet it could be departed from, if the reason were valid to justify it. It was not an inviolable law admitting of no exceptions. Nevertheless, because of its fundamental character, it could not be ignored, except for unusual circumstances. Whether or not this situation qualifies as exceptional, had not yet been demonstrated.

I was not sent but to the lost sheep of the house of Israel. This is true in two senses:

1.

My personal mission is only to the Jews in the sense that I will live, work and die among them only. My followers will evangelize the Gentiles too, but the peculiar demands of my mission limit my work to the Jews, in order to guarantee salvation to all. For this reason I cannot labor extensively among Samaritans or Gentiles until my mission to Israel will have been fully executed. This is the tactic of limited objectives. Time is too precious to permit me to neglect the very people whom God has been preparing for centuries for just this moment when I may win and train Hebrew disciples to become missionaries to the entire world. (Indications of His sense of world mission are: Joh. 10:16-18; cf. Joh. 11:52; Joh. 12:32; Joh. 17:20 f.) Further, any extensive ministry among pagans could so alienate my precious Hebrew following that all past teaching would be lost. (Study the continuing racial problems in the life of the early Church to appreciate Jesus practical dilemma here.) Some fail to see that Jesus motive for refusal to enlarge His ministry to include Gentiles would have prevented His acceptability as Messiah to the Jews, since, they say, His nation had already rejected Him. But this objection overlooks the prejudices and limited understanding of those genuine disciples who had truly accepted Him, but still could not accept the evangelization of Gentiles. (Cf. Peter in Acts 10; Act. 11:15; Galatians 2)

2.

Figuratively: only those who are willing to become lost sheep of the house of Israel. can come under the terms of my mission. That is, if you really understand that the Davidic reign and the promises include Gentiles too, if you confess your lostness without the grace of the God of Abraham, and if you admit your trust in anything He reveals, then you can enjoy the right to call me Son of David in its fullest sense and reap the benefits of your confession. In fact, you, too, will have thus become a true child of Abraham by faith. This explanation, however, stretches the literal use of the phrase which definitely limited the evangelistic outreach of the Apostles when Jesus sent them to preach just a few weeks earlier. (Mat. 10:5 f) Hence, to have expected any Gentile to understand this extended sense is asking too much comprehension on their part.

While Jesus answer is primarily directed to the Twelve, it is for her ears too, because she must probe her own understanding of the situation: You call me Son of David? Then you admit that I am the Messiah of Israel. Since you are not a Jewess, how can I help you? Jesus insists that the woman recognize the sacred distinction between Gods chosen people and all others. This is not racism, but reality, since it helps her to recognize that salvation is of the Jews (Joh. 4:22). In fact God had already spent two thousand years to develop a system of belief, a vocabulary of faith and an understanding of God upon which men of all nations could set their hopes and by which they could recognize the incarnate Messiah when He came. It has now come to its fruition in Jesus of Nazareth, the Messiah of ISRAEL, and men must come to Him and be united together in the New Israel, if they are to receive the blessing for which they yearn.

Is Jesus TESTING this woman at all? It is doubtful that He intended so to test her patience as to make her value His blessing, because His arguments are theologically, not psychologically, oriented. He does not doubt her objective sincerity nor argue against the rightness or depth of her motherly concern. Rather, He argues against His own subjective right to extend the terms of His own personal mission and mandate to include Gentiles. His objections are right and proper within themselves, even if He should never grant her request. It is a matter of tactics that His ministry had to be severely limited to accomplish the specific goals of His incarnation, and this meant strategic limitations of His efforts to Israel. Thus, the blessing of any Gentile, who happened to come into contact with Him, was purely incidental to His main purpose. Nevertheless, despite the primary thrust of these objections, whereby He explains to all present why He cannot consider an extensive Gentile ministry, the very act of stating these reasons produced in the Syrophoenician a secondary result: they tested her understanding and her determination to continue. In fact, since these objections do not categorically refuse her, she is left free to respond to them as she will. The sense and flow of this conversation may be outlined as follows:

a.

Lord, Son of David, help me!

b.

But my mission is to the Jews.

c.

Lord, help me!

d.

My mission is properly and primarily to the Jews.

e.

I accept your mission and see my place in it.

f.

Good, Ill help you!

Notice, therefore, that, because He graciously condescended to teach her what she must know in order rightly to call Him Son of David, and because He has already begun the lesson, there is more real mercy in His refusal than in the Apostles well-meaning advice to ignore the lesson, get on with the healing and hustle her away, so terminating the embarrassing situation. They intend only to relieve a temporary aggravation to themselves. The Lord is already at work to save a soul for eternity!

Further, His tender affection for His own nation and His single-minded determination to save His people from their sins, revealed in the expression (Mat. 15:24), underscores His deep Shepherds care and concern for their lost condition. (Study Mat. 1:21; Mat. 9:36; Mat. 10:5; Cf. Luk. 19:41 ff) Though these words are intended for Jewish ears and Jewish readers, they certainly cater to no nationalistic prejudices, for they imply the damnation of the Hebrew flock: they are the LOST sheep of Israels house. So, unless a given Hebrew says to Jesus: I have gone astray like a lost sheep; seek thy servant, for I do not forget thy commandments. (Psa. 119:176), he cannot be saved. This establishes once more the righteous condemnation of the self-righteous who have no need for Jesus! (See on Mat. 9:13.)

B.

Her RESERVE is shown by her proper humility, despite the rightness of her request and the painful desperation of her need, should Christ refuse. Mat. 15:25 But she came and worshipped him, saying, Lord, help me.

1.

She always recognized Jesus as Lord in all her addresses. Her own understanding of the word may well not equal what a Christian now means when he confesses Jesus as Lord to the glory of God the Father. (Php. 2:10 f; 1Co. 12:3; Rom. 10:9) Nevertheless, her considerate humility requires of her that she address Him as Sir, whether she knew all about His true authority or not. On the other hand, when she couples Lord with Son of David, she may mean to acknowledge His true Lordship.

2.

She did not argue with Him whether His Messiahship ought to be international or not, however biased or prejudicial His affirmation of His Jewish mandate may have sounded to her. Rather than argue, she came and worshipped him. Mark (Mar. 7:25) notes: She came and fell down at his feet (elthosa prospesen prs tos pdas auto), as if she had been following (cf. Mat. 15:23), crying after Jesus, and now runs around ahead of the group, practically blocking their passage by kneeling before Him, She apparently just could not permit herself to entertain the opinion that He was a sectarian Savior, however rightly His mission be directed toward the Hebrew people.

3.

She focused attention, not on her nation, but upon the crying need of her single human problem: Help ME! At this point she has dropped the Jewish title, Son of David, as though she recognized her lack of right to use that nomenclature. Even this seemingly desperate act is not devoid of genuine faith, because where her lack of qualification is greatest, she hurls her case, her lack of qualificationherself at Jesus feet, as if to say, Lord, help me to qualify! If this is not total, believing dependence upon His grace, what could be? If this is not the finest expression of Abrahamic faith that qualifies one as a child of Abraham, what could be?

4.

She could focus others attention upon her problem, because it was so much at the center of her own. This woman, as Barclay (Matthew. II, 136) puts it: had the one supremely effective quality in prayershe was in deadly earnest. Prayer for her was no ritual form; it was the outpouring of the passionate desire of her soul, which somehow felt that she could notand must notand need nottake no for an answer. When one knows he can turn to no other for help, he wastes no idle words in expressing his urgent need.

Mat. 15:26 And he answered and said, It is not meet to take the childrens bread and cast it to the dogs. Since the following evidences prove that Jesus knew all along what He was doing, we can stop worrying whether His methods seem right and loving or not:

1.

Although He had earlier answered her not even a word (Mat. 15:23), His statements proved He had been listening and understood her pleas.

2.

Although He gave her no direct encouragement to continue, still He did not send her away nor concur in the Apostles counsel.

3.

Although He declared that His ministry was PRIMARILY for the Jews (Let the children first be fed . . . Mar. 7:27 a), He did not entirely shut the door to the Gentiles.

How, therefore, should Jesus answer be interpreted? Two views of dogs are common:

1.

By referring to Gentiles even as animals under the table, Jesus really intends to bring out the classic Jewish-Gentile prejudices without subscribing to them Himself. That is, whereas kunrion is admittedly diminutive, still puppies are animals, not people. But because He said puppies, not dogs, He is seen as arguing good-naturedly with her about the usual mutual contempt between the two peoples.

2.

The other view sees nothing of this partisan byplay. Rather, Jesus exquisite choice of words flashes pictures all over the screen of her mind. In fact, even though this womans little girl may not have owned a pupply (kunrion), the lady herself was certainly familiar with house-dogs hopefully wagging their tails for a tidbit (psichon) accidentally dropped by their little masters. Thus, Jesus words intend only to picture a situation without any reference to traditional biases. In effect, they become a germ-parable that continues to insist upon a sense of fitness or appropriateness: Children are fed in one way and time, while the puppies are fed differently and generally later. They are not permitted to act as if they too were children, however hungry they might be for even the meagerest morsel intended for their owners. The normal order is: first, the children are fed, and then the house-dogs. (Mar. 7:27) Nor is the childrens food to be taken from them and given, instead, to the house-dogs. (Mat. 15:26) Neither of these possibilities would be proper (kaln).

If Jesus had no intention of helping her at all, there is no excusing Him for leading her on, opening up so many doors to hope. Only the long-faced, dull commentators fail to see the twinkle in Jesus eyes or miss the kindliness of His voice, and so can only quarrel about the bitterness and contemptuous arrogance of the word dog. Had Jesus really said dog as the common versions generally render it, then the commentaries would have some reason to mention dogs as a derogatory term for foreigners and others of ill-repute. Although Arndt-Gingrich (458) say that kunrion can also be used with no diminutive force at all, the only mention of kunria in the NT is in this text, whereas all references to dogs in the NT are only in Mat. 7:6; Luk. 16:21; Php. 3:2; 2Pe. 2:22; Rev. 22:15, and the word there is always kon, never kunrion. Jewish-Gentile prejudices do not even enter into Jesus meaning, because His argument is against the impropriety of taking what has been especially prepared (bread) for a particular people (Jews) and giving it, instead, to another group (Gentiles) for whom it was not immediately intended. The whole question revolves around the planning of the Master of the house (God), who ordained that the normal procedure should follow the proper order: (1) Children (Jews); (2) House pets (Gentiles). The decision about what is good, fair or right (kaln) is decided by the Master of the house, not by hard feelings and prejudices between those who, in this figure, turn out to be the children and the dogs. (Study Act. 3:26; Act. 13:26; Act. 13:46.)

Let the children first be fed (Mar. 7:27 a) is a theme developed in the Roman epistle by Paul, who, though fundamentally determined to expound the universality of the salvation in Christ, cannot set aside this rigorous precedence: The Gospel is the power of God to save anyone who believes it, to the Jew first and then to the Greek. (Rom. 1:16) For eight chapters Paul presents justification by faith as quite unconnected with any sacred preexisting conditions such as possession of the Law or descendence from the right nation through the patriarchs, etc. Immediately thereafter, however, in chapters 911 even he too deals with Israels preciousness to God in the universal plan of salvation.

Whereas Jesus had presented to the lady an either-or dilemma, i.e. either children or puppies; or, at least, first children, then puppies, she briskly turns it into a both-and proposition, i.e. both children and puppies. Watch how she does this:

Mat. 15:27 But she said, Yea, Lord: For even the dogs eat of the crumbs which fall from their masters table.

C. Her RESILIANCE is shown by her steady good humor though she was desperate.

1.

Her obvious humility admitted the truth of whatever name Jesus applied to her. Her quick-witted tact helped her to grasp her relationship with Gods plans for Israel and act immediately to take advantage of what she now understood as her relationship. Edersheim (Life, II, 41) says so well:

Heathenism may be like the dogs, when compared with the childrens place and privileges; but He is their Master still, and they are under His table; and when He breaks the bread, there is enough and to spare for them.

2.

By finding her place in His mission to the Jews, she implicitly accepts the limitation of His personal mandate to that nation. Whereas Jesus had raised the objection that in a household the proper feeding order is first the children and then possibly the dogs (Mar. 7:27), never rightly reversed, she answered with the undoubted fact that, even before all the childrens needs are met, the puppies are permitted a few crumbs CONTEMPORANEOUSLY with the feeding of the children. In this way she argues the rightness of her hope to be blessed even before Jesus completed His ministry to Israel. Therefore, she consents to Gods limitations of His Messiahs mission to Israel. She has now learned what she needed to know.

3.

She did not ask great things: only a crumb of His power. Whereas her request is of inestimable value to her, she pictures His bountiful power as so great that, by comparison, her request is really insignificant. This is genuine understanding of His power, because the common human impotence in the presence of demon-possession made anyone who could exorcize demons appear great, and yet she considers such a marvelous miracle as mere crumbs for Jesus.

This gallant woman acquiesced in everything He revealed, but persisted in finding her place in His plans. Because she kept bouncing back after each seeming rebuff, He was able to verify for all time the excellence of her faith, build her understanding, strengthen her faith, and, at the same time, justify His temporary stepping outside His strictly Hebrew role.

III. THE REWARDING OF FAITH (15:28; Mar. 7:29 f)

Mat. 15:28 Then Jesus answered and said unto her, O woman, great is thy faith: be it done unto thee even as thou wilt. Mark (Mar. 7:29) connects this response of Jesus directly with this indomitable womans marvelously brilliant attitude: He said to her, For this saying you may go your way; the demon has left your daughter. Nothing conquers Jesus heart faster than that faith that says, Though He slay me, yet will I trust Him! However, why should we think, with some, that Jesus allowed Himself to be worsted in argument, when He has been skillfully guiding her into this situation where she can rise in faith to this glorious conclusion? Plummer (Matthew, 217) is right to say that

. . . He at once accepts her interpretation of the metaphor as proof of her insight and faith, With doglike perseverance she had excelled even the children in trust, and assuredly she might receive what the children would never miss.

Great is thy faith: by His treatment, Jesus had personally sounded the depth of this gallant womans character, and His conclusion is well-founded:

1.

Doubtless, her excellence of character had a great deal to do with the toughness of her faith. (See notes on Mat. 13:23.)

2.

If her trust in Jesus at the beginning only thought of Him as a local Jewish Messiah, it has now grown to see all nations blessed by Israels Christ, even if only as undeserving dogs under the table. No one can rightly approach God without this fundamental understanding of his own need for grace.

3.

Like the Gentile centurion, she also believed that Jesus could heal at a distance. (Cf. Notes on Mat. 8:5)

4.

The Lord had thrown up barrier after barrier, yet she brilliantly hurdled them all with keen wit, steady resourcefulness and genuine humility and finally with real understanding of what Jesus taught about His mission.

5.

Jesus verdict is further vindicated by her instant obedience to His command to go home to find her daughter free from the demon.

Whether Jesus so intended it or not, this incident well illustrates the justice of His condemnation of Bethsaida, Chorazin and Capernaum. In fact, He had pointed out that, had those ancient cities of Tyre and Sidon enjoyed the opportunities for faith that the Galilean cities had known, the former would have long ago repented in deep humility. Whereas one example does not establish a rule, still she is genuinely typical of the joyous reception the Gospel later received among outcasts and pagans. (Cf. Act. 8:4-8; Act. 13:48; Act. 16:34)

Be it done unto thee even as thou wilt. Note Jesus total confidence in His own authority over demons not even present. Without prayers, without orders directed to the demons, without exorcism, by the simple exercise of His mighty will, the distant demon leaves the girl.

Did Jesus acquiescence to the womans wishes constitute a contradiction of His own objection in Mat. 15:24?

1.

No, because to help this one woman as an exception would not interfere with His fundamental ministry to the Jews. Because it is truly an exception to the rule, it demonstrates the reality of the rule.

2.

No, because Jesus had helped Gentiles before. (Mat. 8:5-13) Even if the strict wording of His divine mandate had read: Jews only, He knows that God desires mercy and not sacrifice. (See notes on Mat. 9:13; Mat. 12:7.)

3.

No, because she had not asked Him to forsake the Jews that He might dedicate Himself exclusively to the Gentiles. She had requested only a little help for one Gentile.

4.

No, because her present understanding and faith may be seen as qualifying her to become a real daughter of Abraham, the larger target of Jesus mission. (See on Mat. 15:25.)

And her daughter was healed from that hour. i.e. healed of every symptom and result of demon possession. With characteristic confidence in Jesus, the lady went directly home, certain of the truth of His affirmation. Mark (Mar. 7:30) narrates how she found the child lying in bed, and the demon gone. It is unnecessary to interpret the Greek phrase beblemnon ep tn klnen as referring to the violence with which the demon left, for this is a regular idiom for lying in a bed. (Study Mat. 9:2; Mat. 8:6; Mat. 8:14 in Greek. Cf. Arndt-Gingrich, 130; article blio.)

If there had been any doubt in the mind of the Jewish reader about the rightness of the Messiahs dealings with a Canaanite woman, Jesus instantaneous liberation of the demonized daughter is supernatural proof of His right to bless any Gentile He chooses, even if they be descendants of the cursed Hamitic race.

Why not start a collection of stories illustrating the grace of our Lord Jesus Christ that show how gently He dealt with foreigners and outcasts, like this Phoenician lady, the Roman centurion, the schismatic Samaritans (Joh. 4:7 ff, Joh. 4:30; Joh. 4:39 ff), and the excommunicated Hebrew (Joh. 9:35-37) and others?

LESSONS FOR APPLICATION

1.

What this incident meant to race relations between Jews and Gentiles in the first century, it signifies for all race relations today too. If the severely limited Son of God can appreciate and bless this foreigner, a member of an accursed race, what of His followers now freed from racial restrictions and specifically ordered to love and evangelize the whole world?

2.

Jesus answered the believing request of this woman who was not even a member of the covenant people. Beware of believing that God must answer only the prayers of our people, if He finds great faith outside the New Israel!

3.

During His earthly ministry, Jesus chose to be guided by the methodological principle of His own Jewish Messiahship. This placed relative limits on what He could accomplish in terms of Gentile evangelization and blessing. Today, He has established spiritual guidelines by which He judges and blesses. Only those who align themselves with His plans, qualify themselves by faith, may hope to receive His bounty. He longs to bless men, but their dams of lack of faith and hope in His mercy hold back His generosity. If He chooses to distribute His gifts according to rules which He chooses not to disobey, who can complain? He is Lord. If man is disappointed with Gods choices and wisdom, it is mans fault, not Gods. This text, however, encourages us to bring our wants to Christ, however unworthy or unqualified we might be, but with a faith that lets God be God and lets His rules stand.

4.

Morgan (Matthew, 203) exhorts: In our relation to Jesus Christ as His messengers and workers, let us look for faith in unexpected places. Let us not keep out of Tyre and Sidon because there are no good people there. There is a freshness of faith everywhere waiting to surprise us if we will only venture to cross the line.

5.

If God be determined to bless us, nothing can prevent us from receiving the answers to our prayers but our own unbelief, misunderstanding or ignorance of Gods plans.

6.

Gods silence must never be interpreted as indicating His willingness to answer our prayers. Even while He is silent, He may be working out the very answer we seek. His silence may indicate His desire that we learn the discipline of patient prayer and humble waiting. God answers our prayers, however perhaps not according to the time schedules we try to impose upon Him. (Cf. Luk. 18:1-8)

7.

Nor should we be discouraged from continuing our prayers merely because of a lack of sympathy in the attitude of Jesus disciples.

8.

Not even the difficult or unclear messages from the Lord should deter us from seeking His blessing and remaining His trusting followers. There may be Bible texts and commands that seem to contradict reason or common sense, but they are revelations of what is otherwise unknowable and must be grasped by trusting God to be telling us the truth.

9.

Barclay (Matthew, II, 136): So many people . . . pray really because they do not wish to miss a chance. They do not really believe in prayer; they have only the feeling that something might just possibly happen, and they do not wish to miss a chance. This woman came because Jesus was not just a possible helper; He was her only hope.

10.

PHC (Vol. XXIII, 266): We too are living under certain definite laws of God; and if we transgress them, then under all ordinary circumstances we must expect the consequences, and we make a grievous mistake in appealing lightly to the mercy of God. Doubtless His mercy is infinite; but so are His truth and justice, and His determination to uphold the laws He has laid down. Our Lord longed to help the woman, but it was hard for Him to infringe the rule which He had laid down for His own guidance.

11.

PHC (Vol. XXIII, 268) commenting on Mar. 7:28, notices: This verse contains three important principles for our guidance in the spiritual life. 1. Agree with the Lord, no matter what He says. Yes, Lord. 2. Think of another truth, and urge it with Him as a plea. Yet. [i.e. open your eyes to other alternatives or other facets of His will.] 3. Whatever happens, have faith in the Lord, and possess thy soul in patience. His dealings may be unscrutable, but the foundation of them all is love.

12.

Edersheim (Life, II, 42): To how many, not only of all nations and conditions, but in all states of heart and mind, nay in the very lowest depths of conscious guilt and alienation from God, must this have brought unspeakable comfort . . . Be it so, an outcast, dog, not at the table, but under the table. Still we are at His feet; it is our Masters Table; He is our Master; and He breaks the childrens bread, it is of necessity that the childrens crumbs, fall to usenough, quite enough and to spare. Never can we be outside His reach, nor of that of His gracious care, and of sufficient provision to eternal life.

13.

Edersheim (ibid.): Yet this lesson also must we learn, that as heathens we may not call on Him as Davids Son, till we know why we so call Him. If there can be no despair, no being cast out by Him, no absolute distance that hopelessly separates from His Person and Provision, there must be no presumption, no forgetfulness of the right relation, no expectancy of magic-miracles, no viewing of Christ as a Jewish Messiah. [i.e. as a Hebrew superman, a political hero.] We must learn it, and painfully . . . that . . . what we are and where we are, that we may be prepared for the grace of God and the gift of grace, All menJews and Gentiles, children and dogs are as before Christ and God equally undeserving and equally sinners, but those who have fallen deep can only learn that they are sinners by learning that they are great sinners and will only taste of the childrens bread when they have felt [their need].

14.

Galilees loss, when Jesus left, is the Gentile womans gain. (Cf. Rom. 11:11 f) We must take warning from His departure from His own who rejected Him because, although they had almost been moved to yield allegiance to Him, they would not. So He finally abandoned them to their own worst enemy, their own unrealizable personal and national dreams. He can abandon us too, to our own miserable self! (Cf. Rom. 11:17; Rom. 11:24)

FACT QUESTIONS

1.

From where had Jesus come when he entered the foreign territory mentioned in this section?

2.

Locate geographically the foreign territory where this event occurs.

3.

Summarize the travel plan Jesus followed from the debate about traditions until the demand for a sign from heaven. (Matthew 16)

4.

What was the stated purpose for this trip? How does this purpose harmonize with the events immediately preceding the trip?

5.

List several reasons why Jesus must abide by His original mission to earth by refusing to begin a ministry among the Gentiles.

6.

List the various factors that increased the discouragements which the Syrophoenician woman must overcome.

7.

List the various factors that make the womans faith great.

8.

Explain Jesus figure of speech about the dogs under the table.

9.

What additional statement does Mark record that might indicate Jesus willingness to help the woman?

10.

How did the woman turn Jesus figure of speech to her credit, indicating that what she requested was still possible within the express limits of His personal mission?

11.

In what condition did the woman find her daughter when she returned home?

12.

What evidence is there in this section of Jesus supernatural identity?

Fuente: College Press Bible Study Textbook Series

(21) Into the coasts of Tyre and Sidon.St. Mark (Mar. 7:31) says (in the best MSS.) our Lord passed, after the miracle, through Sidon, and so we have the one recorded exception to that self-imposed law of His ministry which kept Him within the limits of the land of Israel. To the disciples it might seem that He was simply withdrawing from conflict with the excited hostility of His Pharisee opponents. We may see a relation between the two acts not unlike that which afterwards connected the vision of Peter at Joppa with his entry into the house of Cornelius at Csarea. He was showing in act, as before in word (Mat. 11:21), that He regarded Tyre and Sidon as standing on the same level as Chorazin and Bethsaida. The dust of the heathen cities was not more defiling than that of Capernaum. The journey from Capernaum to Tyre was one which might be made in one long day of active walking.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

67. HEALING OF THE SYROPHENICIAN WOMAN’S DAUGHTER OTHER MIRACLES, Mat 15:21-32 .

21. Then Jesus went thence So aggravated was the previous hostility of the Pharisees toward our Lord in consequence of his refutation just given, that he seems to have left Capernaum on account of their machinations. He was also at this time, since the death of John the Baptist, an object of notice by Herod Antipas. Unsafe, therefore, from the ruling powers of both Judea and Galilee, we suddenly find him on the margin of the Mediterranean. See note on Mat 14:13. Tyre and Sidon Lying upon the Mediterranean Sea, in the northwestern part of Judea.

Mark says that Jesus “entered into an house and would have no man know it: but he could not be hid. For a certain woman,” etc. Yet it seems by Matthew’s account that Jesus and his disciples were out of doors, on their way. The for, therefore, of Mark only qualifies the last clause, and introduces an instance or illustration of the fact that Jesus could not maintain his concealment.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And Jesus went out from there, and withdrew into the parts of Tyre and Sidon.’

Aware of opposition growing all around Jesus now withdrew again and moved into the areas around Tyre and Sidon. These were in non-Jewish territory to the north of Palestine, and outside the jurisdiction of Herod and the influence of the Jerusalem Scribes. Tyre and Sidon were two seaports on the Mediterranean coast in Phoenicia. Jesus had earlier spoken of them as cities which would have believed had they seen the Messianic works performed that were performed in Chorazin and Bethsaida (Mat 11:21-22). This may in fact be partly why Matthew mentions their names, for now one of their residents will be given that opportunity, but the main reason is in order to signal the new turn that Jesus’ ministry is taking. From now on He will spend much less time in Galilee.

It will have been noticed that (except in the mouth of Jesus – Mat 11:21-24; Mat 12:41) Matthew names no towns apart from Capernaum. He seems rather to favour districts, and even then it is seemingly in order to indicate movement between Jewish and Gentile territory. That is the case with this reference to the parts of Tyre and Sidon. Other similar references are as follows:

‘Coming to the other side into the country of the Gadarenes’ (Mat 8:28). Here He was coming to Gentile territory, and from there they ‘crossed over and came to His own city’ (Mat 9:1), which explains how He returned to Galilee.

‘Crossing over they came to the land, to Gennesaret’ in Galilee (Mat 14:34). This indicates that they had come from Gentile territory, which they had reached earlier by boat (Mat 14:13), and which was on ‘the other side’ (Mat 14:22).

‘Entering into the boat they came into the borders of Magadan’ (Mat 15:39). This again indicates that they had come from Gentile territory, territory which had been reached after leaving Tyre and Sidon, by going via ‘the Sea of Galilee’ (Mat 15:29) and the regions of Decapolis (Mar 7:31).

‘The disciples came to the other side — Jesus came into the parts of Caesarea Philippi’ (Mat 16:5; Mat 16:13). This again indicates a venture into Gentile territory, after which they returned to Galilee (Mat 17:22).

This suggests that the reason for mentioning the names is so as to indicate when He is in Gentile territory. This being the case it points to four visits to Gentile territory, Mat 8:28 to Mat 9:1; Mat 14:13-34; Mat 15:21-39; Mat 16:13 to Mat 17:22. Thus this one that now follows is the third, and longest such visit. It will be noted that in Matthew (but not in Mark) ‘the other side’ is always in Gentile territory.

Fuente: Commentary Series on the Bible by Peter Pett

The Syrophoenician Woman.

A journey to the North:

v. 21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

The events of the last weeks and days had left Jesus weary in body and mind. The people were incessant in their attendance upon Him, expecting all manner of miracles of healing, though they cared little for the Gospel-message which He was preaching. The Pharisees were becoming more bitter in their hostility, stirring up hatred among the people and placing all manner of obstructions in His way. So Christ deliberately took a much-needed rest. He withdrew from the densely populated districts along the Sea of Galilee and journeyed into Upper Galilee, into the region of Phoenicia near the large cities Tyre and Sidon. We have no information as to the duration and extent of this journey, and only one incident is narrated in the gospels.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 15:21-22. Then Jesus went thence It may easily be believed, that the Pharisees were highly offended at the liberty which Jesus took in the preceding discourse; for he had plucked off from them the mask wherewith they had covered their deformity, and rendered themselves so venerable in the eyes of the people. Accordingly, their plots being laid against his reputation and life, he judged it proper to retire to the remote regions which lay between the cities of Tyre and Sidon, proposing to conceal himself awhile. Sidon was a very ancient town, having been built by Sidon, the eldest son of Canaan, the son of Ham, the son of Noah. It appears from Jos 22:9 that the whole country westward of Jordan was called Canaan, that on the east being named Gilead. From the same book, ch. Mat 19:28-29 we learn that Tyre and Sidon were cities in the lot of Ashur; which tribe having never been able wholly to drive out the natives, their posterity remained even in our Lord’s time. Hence he did not preach the doctrine of the kingdom in this country, because it was inhabited principally by heathens, to whom he was not sent as a minister or preacher. See ch. Mat 10:5. Neither did he work miracles here with that readiness which he shewed everywhere else. The reason of his retiring to these parts was, as before observed, to shun the Pharisees by concealing himself; but he could not be hidden. It seems he was personally known to many of the Gentiles in this country, who no doubt had often heard and seen him in Galilee. See Mar 3:8. As for the rest, they were sufficiently acquainted with him by his fame, which had spread itself very early through all Syria; see ch. Mat 4:24. In one of the towns of this remote country there lived a Canaanitish woman, whose daughter was possessed with a devil. She was a descendant of the ancient inhabitants, and by religion a heathen, as seems plain from St. Mark, who calls her a Greek, a Syrophenician by nation, Mar 7:26. For since the woman’s nationis mentioned in the latter clause, the title of a Greek, which is given her in the former, must certainly be the denomination of her religion: Keuchenius thinks, that the epithet , a Canaanite, denotes the woman’s occupation,she merchandized; and supports his notion by the like use of the word in the Old Testament: but this conjecture will not hold, because our Lord’s reply to her, Mat 15:26. It is not meet, &c. plainly imports that she was a heathen; I am not sent but unto the lost sheep of the house of Israel. But though this woman was ignorant of the true religion, she had conceived a very great, honourable, and just opinion not only of our Lord’s power and goodness, but even of his character as Messiah, which she had gained a knowledge of by conversing with the Jews; for when she had heard of his arrival, she went in quest of him, and meeting him as he passed along the street, she addressed him with the title of Son of David, or promised Messiah, and cried after him for a cure of her daughter. See Macknight. Dr. Heylin renders the last clause of the 22nd verse, My daughter is in a grievous manner possessed by a demon.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 15:21 . ] See Mat 14:34 .

] He withdrew , to avoid being entrapped and molested by the Pharisees. Comp. Mat 12:15 , Mat 14:13 .

] not: towards the districts, versus (Syr. Grotius, Bengel, Fritzsche, Olshausen), for the only meaning of that naturally and readily suggests itself is: into the districts (Mat 2:22 ), of Tyre and Sidon. This, however, is not to be understood as implying that Jesus had crossed the borders of Palestine and entered Gentile territory, which is precluded by the words of Mat 15:22 : . . , but as meaning, that he went: into the (Galilean) districts which border upon the precincts of Tyre and Sidon . Comp. note on Mar 7:24 , according to which evangelist Jesus does not pass through Sidon till afterwards, when proceeding farther on His way (Mar 7:31 ). This in answer to Chrysostom, Theophylact, Euth. Zigabenus, de Wette, Arnoldi, Bleek, Schenkel, whose expedient of supposing that Jesus betook Himself to this Gentile valley, not for the purpose of teaching , but to make Himself acquainted with the feelings of the people who lived there (Schenkel), may be pronounced to be as arbitrary as the supposition that He only wanted (Calvin) to give praeludia quaedam of the conversion of the Gentiles.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2. Christs Journey into the Heathen Coasts of Tyre and Sidon, and the Woman of Canaan. Mat 15:21-28

(The Gospel for Reminiscere)

21Then Jesus went thence,[4] and departed [withdrew, ] into the coasts [regions] of Tyre and Sidon. 22And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil [ ]. 23But he answered her not a word. And his disciples came and besought him, saying, Send her away 24[dismiss her]5; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25Then came she and worshipped him, saying, Lord, help me. 26But he answered and said, It is not meet6 to take the childrens bread, and to cast it to [little] dogs. 27And she said, Truth [Yea, ], Lord: yet [for even]7 28the [little] dogs8 eat of the crumbs which fall from their masters table. Then Jesus answered and said unto her, O woman, great is thy faith: be it [done, ] unto thee even9 as thou wilt. And her daughter was made whole from that very hour.

EXEGETICAL AND CRITICAL

Mat 15:21. The journey of Jesus through the regions of Tyre and Sidon.The representatives of the Pharisees and scribes at Jerusalem had not merely accused the Lord of transgressing the traditions, but also indirectly declared Him defiled, or profane, because in the circle of His disciples He had omitted the washing of hands. To this charge Jesus had replied, by convincing them of their own moral defilement, contracted by their words and thoughts. The interview had ended in their taking offence, which, of course, implied that Jesus was now to be formally accused of heresy. Accordingly, as previously in Judea, so now in Galilee, He could no longer show Himself openly without being exposed to their murderous plans. But His decease was to be accomplished at Jerusalem. Hence He withdrew from Galilee (). It Was as if He were driven into the boundary lands of heathenism by His horror of Jewish hypocrisy, as well as by way of precaution against their designs. In the first place He passed northwest through the mountains of Upper Galilee, and into the border land of Phnicia. Hence He literally went , and not merely in that direction (Grotius, Bengel). But, according to Mat 15:22, He only touched the heathen boundary line (Kuinoel, Vatablus, Meyer). From Mar 7:24 we infer that He had wished to continue there for some time in retirement, probably to prepare for further public movements. Thus He had, so to speak, been again driven to the very limits of human society, just as at His birth, on entering upon His office, and again at last on Golgotha. The Jewish world was closed against Him; nor had the hour yet come when the heathen world would be open to His word, the wall of separation not having yet been broken down by His death. For a season, Jesus seems hemmed up in the narrow border land between Canaan and Phnicia, there to meditate in deep solitude upon His further movements. But He could not remain unknown. The healing of the Syrophenician womans daughter, who had discovered His presence in those parts, spread His fame. He now travelled northward through the territory of Sidon (Lachmann and Tischendorf read in Mar 7:31, after B., D., L.), and came to the foot of Mount Lebanon. Thence He paused (Mar 7:31) through the boundary land of Decapolis (i.e., the northern districts of the Decapolis, which according to Pliny included Damascus; according to Lightfoot, only Cesarea Philippi). Thus the Lord again arrived at the eastern shore of the Sea of Galilee. As Jesus passed through the territory of Sidon from north to south, to return to the Sea of Galilee through the boundary districts of the Decapolis, He must have described a semicircle, passing through the mountain solitudes and valleys at the foot of Lebanon and Anti-Lebanon, and close by the snow-capped top of Hermon. Under a deep sense of having been driven from His own country, He travelled through the solitudes of that district, His mind already engaged with the decease which He was to accomplish. (Leben Jesu, ii. 2, 870.)

Mat 15:22. And, behold, a woman of Canaan.X , a Phnician. During the earliest times of Jewish history, several tribes of Canaanites, , who were the original inhabitants of Palestine, ad retired northward before the Israelites. From these the Phnicians were descended. See Reland, Palestina, pp. 7, 50; Winer, Real-Wrterbuch; Lightfoot, in loc. Meyer. Further particulars are given in the Gospel of Mark.Came out.From the territory beyond to the place where Christ was.(Thou) Son of David.The Messianic hopes of the Jews were well known. Besides, we conclude that the woman had somehow been informed that the Son of David, or the Messiah, was at hand. She believed, although from Mat 15:26 it appears that she was not a proselyte of the gate, and the genuineness and spirituality of her faith required to be tried.Have mercy on me.Bengel: Suam fecerat pia mater miseriam fili. Of course, the heathens would share the Jewish belief in demoniacal possesions.

Mat 15:23. Dismiss her.Or, have done with her, as we might render the sense of leaving it indefinite whether this was to be accomplished by fulfilling or by refusing her request. The former, however, is more likely; for the answer of Jesus shows that the disciples had interceded on behalf of the woman. [Alford: The word does not necessarily imply granting her request, nor the contrary; but simply, dismiss her, leaving the method to our Lord Himself. But Jesus, who penetrated into the heart of the disciples, interprets their request as an intercession in behalf of the poor woman ( Mat 15:24), which agrees better, also, with their natural sympathy and charity.P. S.]

Mat 15:24. I am not sent hut to the lost sheep of the house of Israel.The question has been urged, whether this statement implied a positive or a hypothetical refusal of the womans petition. Hase, de Wette, Stier, Ewald, and Meyer, hold that it was intended as a real refusal, which afterward, however, was overcome by the firm trustfulness of the woman. But what meaning do these commentators attach to the term overcome? Jesus could only be overcome as God Himself is overcome. In other words, for the sake of magnifying the office of faith, He allows the trial of our faith to assume the form of a conflict. On the other hand, it cannot have been His sole aim to try the faith of the woman (Chrysostom and others). If this were the case, the reply of Christ would still remain unexplained. In our view, the faith of the woman was tried in order to show that she really was a spiritual daughter of Abraham; in which case she would in truth be reckoned one of the lost sheep of the house of Israel. Possibly she might have attached only heathen ideas to the expression, Son of David, when her faith would merely have been superstition. This would become manifest, if, on trial, the spiritual elements were found to be wanting, viz., perseverance, humility, reflection, and confidence. In these respects the faith of the woman was now to be tried and proved. Such a test would show to the disciples that she really was a spiritual daughter of Israel. For, while showing mercy to those who were susceptible among the heathen, the Lord would not give offence to His own people in Israel. Hence it was necessary to prepare the disciples themselves to receive the woman into their fellowship. The same principle also regulated the progress of the Church subsequent to the feast of Pentecost. It is a summary solution of the question to say, that before Pentecost only Jews had been received, and afterward heathens also. If the heathens who were now received wanted outward circumcision, they had undergone the circumcision of the heart (Romans 2). Only as belonging to the spiritual Israel could they share in the salvation of Israel; and the believing Jews themselves were con strained to acknowledge that they had part with them (Act 10:11), having previously been taught that they themselves were the true Israel, only under the same conditions of faith and circumcision of the heart. Thus the narrative of the text prefigures the future enlargement of the Church, and the reception of the heathen into it. And this at the right momentwhen, on the one hand, the conduct of Israel had driven the Lord into the border land of heathenism; while, on the other, the anticipation of the ingathering of the heathen would elevate Him above the sorrow which weighed upon Him. But such individual instances of mercy shown to the heathen before the death of Christ, differ from the general call addressed to them after His decease, in that, in the former case, those who obtained mercy had become, so to speak, believing Israelitesowning the privileges of the chosen race and the validity of their lawwhile by the death of Christ the law itself was fulfilled, and therefore abolished, so far as its outward form was concerned.

Mat 15:26. It is not meet, or proper.The reading it is not lawful, is evidently a gloss or interpretation. Such a reply would have removed all doubt, and cut off-every hope; while the expression actually used allows the law of the spirit to shine through that of the letter. At first sight it might appear as if Jesus Himself designated this order of things ex publico Judorum affectu (Erasmus). But a closer examination shows that this was not the case. For, while the Jews were wont to designate the heathen as dogs (Lightfoot, Suicer, Wetstein, Eisenmenger, Entdecktes Judenthum, 713), they are in the text only called , not ; implying that they were not like the great wild dogs which in the East infested towns and villages, but that they might be compared to small dogs attached to households (in Luk 16:21, however, the word is used). This apparently slight distinction forms the basis of the womans reply. Besides, the antithesisto take the bread from the children and to give it to little dogswould serve to show the humane motive prompting the seemingly inhumane conductthe Christian spirit under the Jewish guise, and to convince the woman that the question was not to be decided by any ordinance of traditionalism, but by the law of the spirit.

Mat 15:27. Yea, Lord.The word by way of admission, not of contradiction; but not exclusively, or even primarily, referring to the designation little dogs. To have done so would have been to miss the meaning of Christ, although He had, no doubt, also intended to set before her mind the defilement clinging to her as a heathen. She acquiesces in the truth of the whole statement, humbly submitting to the judgment implied in the figure employedthat she had no right or title to the covenant-dispensation. But adopting this very figure (not with , as Chrysostom, Luther, [and our authorized version] have it, but with , she converts it into an argument. Yea, Lordshe saysit is even so: it is not meet to give the childrens bread to the little dogs; but, on the contrary, the little dogs are sustained by what is left over from the superabundance on their masters table. De Wette interprets: For dogs must be content with the crumbs which fall from their masters table. The meaning of her reply seems to be: Even so, Lord; for it is not customary for the children to suffer want in order that the little dogs may be fed, but rather that the latter are sustained by the crumbs which fall from the table.10 Viewed in this light, the reply is most becoming, indicating: 1. Humility, or submission to a figure which apparently involved shame and, as understood by the Jews, reproach. 2. Perseverance, transforming a seeming refusal into an implied promise of help. 3. Spirituality, recognizing under the repulsive garb of the figure, the mind of Christ, whose love and benevolence she realized even through the unpromising medium. Evidently she beheld the rich fulness of Christ and of His kingdom. 4. Confidence, that the goodness and grace of the Lord were unlimited and illimitable.

Mat 15:28. O woman, great is thy faith.Thu showing that, in the one main point, she was one of the lost sheep of the house of Israel.

From that very hour.See Mat 9:22; Joh 4:53. An instance of healing at a distance, as in Mat 8:13; John 4. The intermediate link in this case was the heart of the mother, so closely knit to that of her daughter; as in the other two instances it had been the paternal affection of the royal officer, and the deep faith of the centurion at Capernaum.

DOCTRINAL AND ETHICAL

1. Christ banished as impure from the Holy Land, and passing through heathen countries. Historical parallels: Elijah, Paul.

2. The conduct of Christ in this case was occasioned by His twofold desire of influencing His disciples, as well as trying the faith of the woman. When her deep trustfulness became apparent, it must at the same time have evoked in the disciples the conviction that she was a genuine daughter of Abraham. It was not, and could not be, the intention of the Saviour to form a new communion of believing heathens by sweeping away the old communion of believing Israelites. Thus the event here recorded was not an exception to His ordinary dealings, but rather a symbolical directory which afterward guided the conduct of the Apostles; comp. Act 10:11, and the journeys of Paul to Jerusalem, with which each of his missionary expeditions terminated.

3. When modifying the Jewish prejudice to the effect of treating as little dogs, who are included in the economy of mercy, those whom the Jews would have excluded from it as mere dogs, our Lord expresses the theocratic contrast between Judaism and heathenism in such a manner as to enable the woman to urge it in support of her plea. As ordained by God, this contrast implied that salvation was to be communicated to the heathen through the spiritual training and preparation enjoyed by Israel. But this arrangement had been perverted by Jewish prejudice, and the heathen were represented as impure dogs who had no part in the divine economy, and were excluded from the hope of salvation. Christ rectified this error by transforming the term of reproach employed by prejudice into a parable. It is not meet to take the bread from the children of the house, and to give it in the first place to the little dogs. Not that He implied that the house was poor, but that the time for the little dogs had not yet arrived. And such, indeed, was the general rule. But in her spiritual wisdom the woman took up the other aspect of the figure. The house and the tableshe urgedare both full, and even during the meal crumbs fall to the ground. These may surely be eaten by the little dogs. Thus, while acknowledging the arrangements of the Old Testament economy, she exalted the fulness of Christ, which far exceeds all limitations.

4. On the miraculous cures at a distance, comp. my Leben Jesu, ii. 1, 275. These mysterious communings of mind form, so to speak, the basis for gracious blessings granted in answer to intercessory prayer.

HOMILETICAL AND PRACTICAL

The journey of Jesus through heathen territory an implied injunction of missionary labor.As Judaism gradually closed, the heathen world commenced to open to the gospel.The new place of retreat of the Lord.The sorrows and joys of the Lord on this journey.How the worldly-mindedness of His professing people always drove Him anew into the wilderness: 1. In His infancy; 2. after His baptism; 3. in the midst of His activity; 4. before His last sufferings; 5. at His ascension.Elijah and the widow of Sarepta (1Ki 17:9); Jesus and the woman of Canaan.The woman of Canaan; or, successful prayer: 1. So earnest; 2. so believing; 3. so humble; 4. so wise; 5. so instant and persevering; and hence, 6. with such glorious results.Boldness of this petitioner: 1. She cried after Him; 2. she fell down before Him.Greatness of the trial to which the Lord subjected her faith: 1. Her difficulties: (a) He answered her not a word; (b) He appeared to refuse her request,I am not sent, etc.; (c) He gave her a seemingly harsh reply: It is not meet, etc. 2. Yet there was hope for her: (a) He gave not a positive refusal, or did not turn from her; (b) He spoke of the lost sheep, or reasoned with her; (c) He only said that the little dogs were not to be fed if it deprived the children of their bread, or He put a plea into her mouth.How it must clearly appear that ours is genuine faith, and not superstition, if we are to have part in the salvation of Israel.How even the heathen may, in the sight of the Lord, belong to, the lost sheep of the house of Israel.How the Lord trains His disciples to be apostles to the heathen.Shortcomings in the intercession of the disciples: 1. Their motive was good (the woman required help, and the Lord was able to grant it); 2. their arguments were insufficient (they were molested by her cries); 3. but even these insufficient arguments indicated the presence of love and compassion (the cry of a heathen went to their heart, and they forgot their Jewish prejudices).It is impossible to continue cherishing fanaticism if we but rightly understand the cry of the human heart for help.Why the Lord would have the disciples receive the woman into their communion.Let us not go forth to the heathen attempting to win souls for a particular sect at home.Exclamation of astonishment about the faith of this poor heathen.Glorious declaration, Be it done to thee even as thou wilt.The greatness of her faith consisted in great humility, great trustfulness, and great ardor, notwithstanding a very small measure of knowledge.Maternal love and faith here combined.Thus the Lord showed Himself victorious over the devils even among the heathen.Intercession as opening up the heathen world to Christ.How the longing of the world and the compassion of the Church meet and combine at the footstool of Jesus.

Starke:Canstein: God withdraws His gracious presence from those who are weary of it, and who despise His word and benefits: Act 13:46; Hos 5:15 :If we listen to the doctrine of men, we shall lose sight of Christ, Gal 5:4.Zeisius: It is the gracious will of God that even the heathen should be gathered into the kingdom of Christ, Isa 42:6; Isa 49:6.Hedinger: God frequently exercises His people by manifold trials; He even appears to be cruel in delaying His aid, in order to draw out their prayers and to prove their faith.Canstein: Even the tyranny of Satan must be subservient to the glory of the divine name.Lo, how the cross drives people into the arms of our blessed Saviour!O thou precious cross, how very needful and useful thou art!Prosperity leads from Christ, but adversity brings to Him.Parents should feel the misery of their children as deeply as their own; but the greatest of all afflictions is, if they are under the dominion of Satan, and do his works.Parents should be concerned for the physical, and still more for the spiritual, well-being of their children.Canstein: God is faithful, who adapts the measure of our temptations to that of the grace given us, 1Co 10:13.It is sinful to spend upon dogs or other animals that by which we ought to relieve men, who are the children of God.We should not withhold even from animals their necessary sustenance.Osiander: It is a grievous temptation to think that you are not one of Christs sheep; still, continue to cleave implicitly to Christ, and you will overcomeQuesnel: A genuine penitent will not be discouraged by the way in which God deals with him.Faith will only increase, not decrease under trials, 1Pe 1:6-7.The Lord is near to all that call on Him, Psa 145:18.Intercession, Jam 5:14-15.If we desire to receive from God what we ask, we must be content first to bear what God may be pleased to send, even though it were the greatest trial.The prayers and the faith of parents bring down the richest blessing upon their children.

Gossner:The Canaanites, once so corrupted that they had to be expelled from the Holy Land, lest the Jews might be ruined by their contact, were now in fact better than the Jews, and this woman left her home to meet Jesus.11If we would show mercy, we should not be too hasty, but proceed cautiously.

Gerlach:The woman of Canaan had heard little of Christ; but her faith shows how even small knowledge may produce great effects, if received into a humble and broken heart.Analogous passages of Scripture: the parable of the unjust judge, Luk 18:8; the wrestling of Jacob, Gen 32:24; the distress of Moses, Exo 4:24; the cry of Jesus, Mat 27:46 (Psalms 22).It is remarkable how, in a certain sense, this woman rectified the words of Jesus; but this arises from the nature of the thing.The law, which accuses and condemns man, is removed by the grace which faith appropriates.

Heubner:Expelled from His own country, Christ still remained faithful to it.He often delayeth His answer, lest we should grow weary of calling upon Him, and that although the promise remaineth true, Isa 65:24, Before they call, I will answer; and while they are yet speaking, I will hear.Let us not be tempted to treat the entreaties of any one as troublesome. Res sacra miser.Chrysostom: Jesus fulfilled even the law which prohibited the Jews from having communion with the Canaanites (Deuteronomy 7; although it only applied to their idolatrous customs, comp. the life of Elijah), in order that He might be able to say, Which of you convinceth me of sin? Joh 8:46.A Christian combines love to his own country with affectionate interest in the world generally.Import of the word nevertheless, to which the Christian cleaves in pleading with God, Psa 73:23-26.Truth, Lord; yet.12The whole system of faith contained in these three words.In one sense I have no claim upon Thee yet in another I have.Faith will stand the most searching and painful trial, and at last obtain the victory.Truth, Lord (humility); yet (faith).Bengel: Let us ever bear in mind that we are heathens.We should be glad to receive the crumbs which fall from the table, instead of attempting to jump upon it, and even to upset itChrysostom: Great is thy faith: thou hast not seen a single miracle; thou hast not heard any one of the prophets; thou hast not been trained in the law; thou hast been passed by and treated with contempt by Me. Still thou hast persevered; receive then the acknowledgment of thy faith.Noble mother of Canaan! how many mothers has thy example encouraged!Wisdom and grace of Jesus in His dealings with the woman of Canaan: 1. In drawing her; 2. in trying her; 3. in rewarding her.The woman of Canaan a figure of the Christian wrestling in faithFaith and prayer are inseparable.

Reinhard:On the connection between true humility before God and genuine confidence in Him.Mehliss: Even when help is deferred our confidence should not fail.Bachmann: The Lord the Author and the Finisher of our faith.Krabb (of Langenberg): Jesus and the woman of Canaan; or, faith: 1. How it wrestles; 2. how it conquers.

[Matthew Henry:Those whom Christ intends most signally to honor, He first humbles and lays low in a sense of their own meanness and unworthiness. We must first feel ourselves to be as dogs, less than the least of all Gods mercies, before we are fit to be dignified and privileged with them.Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for tie last, that being tried, we may come forth like gold.Special ordinances and church privileges are childrens bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith.If we cannot reason down our unbelief, let us pray it down.Great is thy faith. The woman had many graces, wisdom, humility, meekness, patience, perseverance in prayer; but these were the fruits of her faith, which of all graces honors Christ most; therefore of all graces Christ honors faith most.P. S.]

Footnotes:

[4] Mat 15:21.[Lit: went forth from thence ( ); Lange: ging aus von dort.P. S.]

[5] Mat 15:23.[Lange translates : finde sie ab, either by granting or refusing her request; Campbell, Norton, Conant, Alford: dismiss her. So also Meyer: entlasse sie, viz., by granting her request, which is implied in the answer of Christ, Mat 15:24.P. S.]

[6] Mat 15:26.Fritzsche, Lachmann, Tischendorf, [Alford] read: , following D. and some versions and fathers [instead of the text. rec. , it is not good, or proper]. A false interpretation. [Meyer derives the received reading from Mar 7:27, and prefers , es ist nicht erlaubt, it is not lawful, it is wrong. Lange retains the received reading and translates : fein. Codd. Alex., Vatic., and Sinait. sustain the text, rec.: P. S.]

[7] Mat 15:27.[ cannot mean yet (Luther: aber doch; Campbell: yet exen), which denotes opposition, and would qualify the preceding affirmative: Yea, but for also, nam etiam, or nam et (Lat. Vulgate), denn auca (Lange), by which the woman supports her assent to the Saviours assertion and turns it to her own account. Alford: The sense of is not given by yet in the E. V. The woman, in her humility, accepts the appellation which our Lord gives her, and grounds her plea upon an inference from it. Our Lord, in the use of the familiar diminutive [], has expressed not the uncleanness of the dog, so much as his attachment to and dependence on the human family; she lays hold on this favorable point, and makes it her own, if we are dogs, then may we fare as such:be led with the crumbs of Thy mercy. She was, as it were, under the edge of the tableclose on the confines of Israels feast. Comp. also Langes Exeg. Note.P. S.]

[8] Mat 15:27.[Lit. here and in Mat 15:26 : little dogs, ; Vulg.: catelli; Luther and Lange: Hndlein. The Lord purposely softened the harsh term, and caused his mercy to shine through the Jewish contempt of the heathen. Comp. Exeg. Notes.P. S.]

[9]Ver 28.[Even is an unnecessary insertion of the E. V.P. S.]

[10][So also Wordsworth: Yea, Lord, Thou sayest true, it is not right to take the childrens bread and give it to the dogs: for the dogs eat of the crumbs that fall from their masters table. Let me therefore have not bread, but only crumbs; and do not give me even them, but let me pick up what falls from the table. A beautiful image of the humility of the faithful Gentiles, hungering and thirsting for the least fragments of the gospel which dropped from the table of the Jews who despised It Comp. Alfords explanation quoted above.P. S.].

[11][This thought is borrowed from St. Chrysostom.P. S.].

[12][Assuming this rendering of the Authorized English Version, and the corresponding German Version of Luther (aber doch) to be correct, against which compare the Exeg. Notes.P. S.].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

“Then Jesus went thence, and departed into the coasts of Tyre and Sidon. (22) And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.”

We here enter upon that beautiful history, of the woman of Canaan; whose faith is so highly commended by Christ. Every particular in it is interesting. The Evangelist saith, that she was a woman of Canaan; consequently a Gentile. Mark adds in his account of it, Mar 7:28 , that she was a Syrophician; that is, she belonged to that part of Phnicia which bordered on Syria. She came from those coasts to seek after Christ. But who taught her of Jesus? And how came she to know that Christ was the Son of David? Surely none but God himself could be her teacher, or give her such faith as to follow Jesus. I pray the Reader, before he goes further, to turn to two scriptures in proof. Isa 54:13 , and Joh 6:37-40 . And when the Reader hath duly pondered these precious truths, let him behold Jesus directing his steps towards Tyre and Sidon to meet this woman, before that she was coming out of those coasts to meet Christ. Yes! for so the charter of grace runs: It shall come to pass that before they call I will answer; and while they are yet speaking l will hear. Isa 65:24 . So sure, so very sure is that scripture If we love him, it is because he first loved us. 1Jn 4:19 .

But what was it that prompted this poor woman to come to Christ? Her daughter was grievously vexed with a devil. And who but Jesus could help her? The Son of God was manifested that he might destroy the works of the devil. 1Jn 3:8 . How blessed is it to have such a deliverer to fly to, under distresses. If every mother, every father, whose children are under evil possessions, had the same knowledge of Jesus, and faith in Jesus, as this poor woman had: how would they hasten to his mercy-seat to spread their sorrows before him and seek his favor. I pray the Reader to notice how comprehensive her petition; and the ground upon which she asked for mercy. Have mercy on me, O Lord! Christ himself is mercy: the first born in the womb of mercy. And the ground on which she hoped it was, that Jesus is the Son of David, meaning, God in human nature. God and man in one person; Emmanuel God with us. Let not the Reader overlook this. Here is a poor woman, a Gentile, pleading for mercy, with Christ, because he is Christ; while thousands who saw Jesus daily, knew nothing of him! Whence could this be? Surely from the Lord himself. So that we gather two grand truths from the case of this woman, illustrated as it is, by her history; namely that God and none other could have taught her of Jesus. And, secondly, that that teaching infallibly led her to seek to Christ, as the Christ of God. Joh 6:45-46 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Chapter 64

Christ Surprised By Faith

Mat 15:21-31

Our Lord is now touching upon half-heathen countries, and about to give forecasts of his universal empire. Up to this time he has moved within given geographical limits, now he looks, and almost steps, over the dividing lines. It belonged to the religious genius of Matthew in particular to see beyond Hebrew boundaries, and to note every sign of the universality of the kingdom of Jesus Christ. It was Matthew who brought the Magi from the far east with their presents of gold and frankincense and myrrh. A man like Matthew could not have omitted that incident from his story, though the other evangelists take no notice of it. Not St. Luke but St. Matthew notes the case of the Canaanitish woman. Matthew is a silent man; there was next to nothing said about him: again and again he shows us in his noble Gospel how great and noble were the thoughts that moved and ruled his mind. There is nothing little in Matthew’s conception of the kingdom of heaven. He does not beat off the men from the far east, saying, “You have nothing to do with this birth;” nor does he rebuke the Canaanitish woman he rather rejoices in those openings which show him light through their welcome rents, and Matthew says in effect, “This Master of mine shall rule from the east to the west, from the north to the south, and his house shall be large as his universe.” Who knows but that as Mary was the mother of Jesus in the sense of bringing him into the world, so this Canaanitish woman may be the mother of Christ as introducing him into Gentile lands?

It is thus that individual names are lifted up in importance, and that small events are charged with infinite meaning. We know not what shall be the limit of the Amen to this prayer of hers. This supplication may mark the agony of a birth time. Jesus Christ is now very near the dividing lines: will this Canaanitish woman succeed in taking him over the boundary, and bringing to Gentile necessity, and sin, and pain, all the sweet gospel of heaven? Let us see.

The woman was both right and wrong, in her simple prayer. That indeed may be said about all our prayers, mostly wrong, however, in many instances. Her prayer was conceived in the wrong name, in this instance arising no doubt from her courteous recognition of historical facts, but she appealed to the Son of David. By no such narrow name can Jesus enter into Gentile lands. If Christ was not more than the Son of David, he had no message to heathen countries. Mark, therefore, how the story develops the life and purpose of the Holy Christ. How keenly the Saviour listens to every word that is addressed to him, and note how he will not answer prayers in the lump and gross, and how he will come to the human heart, along certain defined lines. There is no roughness in his method, there is no tumultuousness in the plan of this all-redeeming and all-healing Christ. When addressed by a Gentile suppliant as “Son of David,” he is deaf. In other instances Jesus Christ had readily answered prayers that were addressed to him as Son of David, but the prayers in those instances were spoken by Jews. A Gentile, as such, knows nothing about the Son of David; some greater, broader name must be found, and what know ye but that now he will take upon him, in some sense hitherto not adequately realized, a name that shall enter into every language, and be at home in the prayers of the whole world?

Jesus Christ answered the woman not a word. In truth she had not spoken a word to him in his proper capacity. There were some things which Jesus Christ could not do in his hereditary capacity or merely local and ancestral name. There were divisions of kingdoms and properties which he could not attend to. Men must be brought to learn the exact scope and purpose of the mission of Jesus Christ in the world. We know what it is amongst ourselves for men to be limited in their official capacity: they can do certain things for us in their personal capacity which they could not do in their official function. As officers they cannot speak to us, whereas in their capacity as fellow citizens and sympathisers, they could address us the whole day long, and spare nothing of the language and music of their pitying and full love. When we address Jesus Christ as “Son of David,” we must not rest there. To that local and limited title we must add some designation worthy of the purposes of his heart. We belong to the Gentile race. From the house of David we are excluded: Abraham knows us not: we must not therefore walk up Jewish staircases to these heavenly heights, but other ways must be found, and other ways have been opened for us, and as Gentiles we must move to the cross by methods which have been indicated from heaven.

In the light of these suggestions read our Saviour’s reply, “I am not sent but to the lost sheep of the house of Israel, as the Son of David.” In other words “If this woman addresses me as the Son of David I have nothing to say to her. If that is all she knows about me, if she comes to me as a great Jew and a great descendant of an illustrious sire, I have no reply to make to her plaint.” Whether there is any other way of coming, we shall see.

The bitterness of her trial gives the right tone to the woman’s prayer. She prayed a second time. Jesus Christ himself amended his own prayer upon one memorable occasion. He allows us to amend, enlarge, simplify our supplications. Then came she and worshipped him, saying, “Lord, help me.” Sorrow abbreviates our prayers, sorrow teaches us true eloquence. When the heart is in the grip of a deadly agony, it knows how to pray. In our ordinary, and more or less conventional public worship, we must, have order and method, by which the public can be guided. Beyond all such arrangements there lie the innumerable plans and methods of approach to heaven, known only to the heart in its keenest pangs. There are times in which no man can teach another how to pray. Bursting out of his throbbing heart will fly the great desire, in appropriate speech and tone. Unless we have had experience of that kind we are not in a proper mood to discuss the possible prevalence of prayer: questions to which this inquiry respecting prayer belongs, are not to be discussed with cold intellectualism. When your child has been grievously vexed with a devil, when the last hope of your life has been blown out by a sudden and most cruel wind, when you are climbing up steep places and the loose stones are giving way in your hand, you will know whether prayer is a necessity of life or a recreation of the religious fancy.

Our prayers are forced out of us, and being forced out of us by some mighty impulsion which cannot be adequately described in words, they seem to take the Kingdom of Heaven by violence. When men feel the bitterness of sin, they will find right names for Christ. Understand more and more clearly that Jesus Christ is not to be approached as an intellectual or historical problem with any hope of solving the great enigma to the content of the mind. Herein is much time wasted, and temper often greatly exasperated, that men think they can subject the Son of God to arbitrary vivisection. We see him only now and then. We may speak about him in the deepest sense and with proper tone only occasionally. He is with us always as a vision of the heart and an inspiration of the will, but for the purposes of explanation in words to others, it is only seldom in a lifetime that a man has the responsibility of such an occasion. We must feel Christ rather than understand him, we must wait for his coming rather than surprise him by our intellectual agility and resoluteness. When we feel the bitterness and the burden of sin, we see the cross, as in the darkness we see the stars. No man should speak about Christ except from the point of earnest conviction of sin and an impelling necessity of the soul to find out who he is and what he can do. He is not a subject for essays and for deliberate and clever discussions; he cannot be subjected to the scrutiny of criticism to which historical characters of another kind easily yield themselves. Christ is the angel that comes to the heart, the Messenger that finds his way to us along the intricacies and difficulties of our sorrow, the Saviour that visits us in the midnight of our hopeless guilt.

He is always born in the nighttime. Under the pressure of penitence and broken-heartedness you will know by what names to address Jesus Christ then you will know whether he is God or Man; you will never be able to settle that question by dry intellectual processes, but when the heart wants him, cries for him, must die without him, it will dictate to the head the appellation which is worthy of his dignity and his power. All these mighty cries of blind men, troubled souls, needy women, show what kind of man is expected in one who claims to be the King. Jesus Christ was promised as a King, a Ruler and a Mighty One, who should have the nations under his feet and sway them with omnipotent majesty. When he came along the common lines of human history, entering into cities and habitations, men who were in great need and distress, showed by their prayers what a true king must be. He must bring with him something more than a crown, something more than royal regalia, something more than court and pomp: he must bring help. A king is an irony if he be not beneficent above all other men. A king mocks our social helplessness and our social poverty if he be not the princeliest giver, the man whose heart is a great treasure-house, out of which are handed, night and day, donations to make life richer and gladder. Thus do we learn from sorrow what we never could learn from mere genius. The world felt the kingship of Jesus before it could assign that royalty its technical name. Early in the pages of his history, the lame, the halt, the maimed, the blind, the deaf, the dumb, were crowding around him, saying, in mute eloquence, “A king must help, or he is not a king.” So is sorrow an expositor, and so is agony one of the world’s greatest preachers.

Jesus Christ abased this Canaanitish woman, but we never find him subjecting any human creature to abasement without his disclosing a gracious purpose of exaltation. Jesus answered, “It is not meet to take the children’s bread and cast it to dogs.” This is one of the passages which no criticism can explain. We ought to have heard the tone in which Jesus Christ himself delivered the words. To feel their import properly, we should have seen the expression of his face when he uttered the rugged and severe reply. The printed page is poor when it undertakes to make representations of this kind the illuminating smile, the explanatory tone, the subtle music, the step towards, the help nearly given what can the printed page make of these? Was he quoting a proverb, was he reminding the woman of one of her own sayings, was he bringing to her memory something she had said about other people? It is thus that Christ takes the sword out of our hand, and gives us to feel the sharpness of its point. Happily, though we cannot enter into the whole atmosphere of the reply, and thus find out its mitigations, we know what happened immediately afterwards, and that subsequent action must be taken as the light and exposition of all that went before.

How will the woman reply? She will stand upon her dignity. No heart that is filled with agony has any dignity of a petty kind to stand upon. She will be offended. She might have been if her child had not been grievously vexed with a devil, but love keeps the temper sweet. She will be struck dumb, having no reply to words so clear and final. We look from Christ to the woman, wondering what she can possibly reply. Her answer is before us, and is it possible for any answer to be keener in its wit, tenderer in its pathos, more hopeful in its sentiment? She said, “Truth, Lord: yet the dogs eat of the crumbs which fall from their master’s table.” He inspired that answer himself: that eloquent reply was part of the exaltation which he meant to assure and confirm. No grander answer was every returned by human lips. There is nothing in the eloquence of Christ himself superior to this flash of the heart’s wit, This illustrates what is meant by inspiration, How did Jesus Christ reply to this method of putting the case? He replied instantly, with the whole gospel in his tone, with all the love of his heart beaming, burning in his transfigured face, “O woman, great is thy faith.” He always recognised the operation of faith in human life. Nothing seemed to surprise the Son of God so much as the exercise of faith. We cannot define faith in any adequate terms: it is not a dictionary word. Faith is the sixth sense, faith is the religious faculty, faith is the power that takes all other senses and glorifies them, faith is the step into the invisible which the soul takes in its supreme moments of inspiration. We have lowered the word faith by trying to intellectualise it: it has come within the purpose of some men to attempt to explain faith the explanation had better have been left alone, for it does but spoil what it attempts to illumine. We know what faith is when the heart is in the right condition. With the heart man believeth unto righteousness. This is not a merely intellectual process, and does not therefore come under the laws of merely intellectual inquiry or anatomy. Faith is the supreme act of the heart, and is not to be explained until after it has been done. When a man has given himself wholly to the Son of God in some great passion of sacrifice, the minister it may be, or a friend, stands near him and says, “Now, that is faith.”

It is a word that comes after the action and not before it. Wit is a partial gift, eloquence belongs to but a few, poets are born, not made but faith is the universal possibility. Herein is the one word which belongs to all languages. Believe on the Lord Jesus Christ, and thou shalt be saved. Men are saved by faith that is in Christ. The life which I now live in the flesh, I live by faith on the Son of God, who loved me and gave himself for me. Lord, increase our faith. Lord, I believe; help thou mine unbelief.

Can we believe for others? Is there an operation of proxy in the kingdom of heaven? This woman is not praying for herself alone, she is principally praying for her absent child who is grievously vexed with a devil. Where the child cannot herself believe, does the Lord Jesus accept the mother’s faith as the child’s act? Into questions so difficult we cannot enter with any hope of complete illumination still the heart says that we can almost believe for other people. Your mother wants to stretch her godly faith round about your blasphemy, so that you may be saved. Your father wants to include you within the amplitude of his faith, for he calls your unbelief a devil, and in many a secret prayer to heaven he says, “My son is grievously vexed with the demon of unbelief.” It is impossible to resist the operation of this law of inclusion: we cannot question that we all receive benefits from heaven because of the religion of other people. Ten righteous men spare the city, the house of Potiphar is blessed for Joseph’s sake, the ship tossed upon the sea is spared because of the prisoner Paul who is on board, and many of us are today reaping the crops which our fathers sowed in seed. Pray for your child: be yours the big faith that surprises God then who can tell what answers may be returned? for Jesus answered and said unto the Canaanitish woman, “Be it unto thee even as thou wilt.” He gave her the keys of the kingdom and said, “Use them after thy liking.”

Then he passed on, and came nigh unto the sea of Galilee, and went up into a mountain and sat there. And the people allowed him to sit there, combining ease with dignity, taking rest, and contemplating the city with all its sin and pain, from a distance. It is not so that the tragic story reads. No sooner had he sat down than great multitudes came to him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at the feet of Jesus. We belong to him most when we are in our deepest, most abject helplessness. He does not say, “Take away these burdens and leave the mountain free for my enjoyment” no, he was king, and a king must give, a king must identify himself with his subjects, royalty must sympathise. And Jesus healed them, so that they who were borne up the mountain as burdens, left it with agility and delight and thankfulness. Then was there great rejoicing among the multitude: they could not deny the wonderful works that had been done. When we see dumb men speaking, lame men walking, maimed men whole, and the blind seeing, it is surely impossible for us to betake ourselves to some mean intellectual explanation of these marvellous and astounding disclosures of power. The people yielded to the natural instinct, and the mountain throbbed again with the resounding song and shout and jubilance of those who beheld the revelation of the kingdom of gracious power.

Jesus Christ is doing greater works today, and today the world should be filled with the music of gratulation and thanksgiving unto God. Were not some of us blind and do we not now see? How few years separate between our present condition and one that we dare scarcely recall because of its humiliation. We were as sheep going astray, but we are now returned unto the Shepherd and Bishop of our souls. We were defiled and unclean and polluted and corrupt, but we are washed, we are cleansed, we are sanctified. If it is a great thing and no man would question its greatness to see the maimed made whole, and the dumb made to speak, it is a greater thing to see a bad heart turned to righteousness, and to hear blaspheming lips opened in loyal prayer. Such are the continual miracles of the grace of Christ.

Fuente: The People’s Bible by Joseph Parker

21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

Ver. 21. Into the coasts of Tyre and Sidon ] That royal exchange of the world, as one calleth it. Hither retired our Saviour, as tired out with the Jews’ perverseness. And here it’s like he did much good, according to that which was prophesied, Isa 23:18 . Sure it is, that whereas here he would have hidden himself, he could not, for the woman of Canaan came and fell at his feet as a suppliant for her daughter.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21 28. ] THE CANAANITISH WOMAN. Mar 7:24-30 ; omitted by Luke. It is not quite clear whether our Lord actually passed the frontier into the land of the heathen, or merely was on the frontier. The usage of in Matthew favours the former supposition: see ch. Mat 2:22 ; Mat 16:13 ; also for , ch. Mat 2:16 ; Mat 4:13 ; Mat 8:34 .Exo 16:35Exo 16:35 , , ‘to the borders of Canaan,’ has been quoted as supporting the other view; but the usage of our Evangelist himself seems to carry greater weight. And the question is not one of importance; for our Lord did not go to teach or to heal, but, as it would appear, to avoid the present indignation of the Pharisees. Mark’s account certainly implies that the woman was in the same place where our Lord was wishing to be hid, and could not.

Fuente: Henry Alford’s Greek Testament

Mat 15:21-28 . Woman of Canaan (Mar 7:24-30 ). This excursion to the north is the result of a passionate longing to escape at once from the fever of popularity and from the odium theologicum of Pharisees, and to be alone for a while with the Twelve, with nature, and with God. One could wish that fuller details had been given as to its duration, extent, etc. From Mk. we infer that it had a wide sweep, lasted for a considerable time, and was not confined to Jewish territory. Vide notes there.

Fuente: The Expositors Greek Testament by Robertson

Mat 15:21 . , cf. Mat 12:15 . . .: towards or into? Opinion is much divided. De Wette cites in favour of the latter, Mat 2:22 ; Mat 16:13 , and disposes of the argument against it based on (Mat 15:22 ) by the remark that it has force only if , contrary to the usage of the evangelist, be taken as = boundaries instead of territories. On the whole, the conclusion must be that the narrative leaves the point uncertain. On psychological grounds the presumption is in favour of the view that Jesus crossed the border into heathen territory. After that interview with sanctimonious Pharisees who thought the whole world outside Judea unclean, it would be a refreshment to Christ’s spirit to cross over the line and feel that He was still in God’s world, with blue sky overhead and the sea on this hand and mountains on that, all showing the glory of their Maker. He would breathe a freer, less stifling atmosphere there.

Fuente: The Expositors Greek Testament by Robertson

Matthew

CRUMBS AND THE BREAD

Mat 15:21 – Mat 15:31 .

The King of Israel has passed beyond the bounds of Israel, driven by the hostility of those who should have been His subjects. The delegates of the priestly party from Jerusalem, who had come down to see into this dangerous enthusiasm which was beginning in Galilee, have made Christ’s withdrawal expedient, and He goes northward, if not actually into the territory of Tyre and Sidon, at any rate to the border land. The incident of the Syro-Phoenician woman becomes more striking if we suppose that it took place on Gentile ground. At all events, after it, we learn from Mark that He made a considerable circuit, first north and then east, and so came round to the eastern side of the sea of Galilee, where the last paragraph of this section finds Him. The key to its meaning lies in the contrast between the single cure of the woman’s demoniac daughter, obtained after so long imploring, and the spontaneous abundance of the cures wrought when Jesus again had Jewish sufferers to do with, even though it were on the half-Gentilised eastern shore of the lake. The contrast is an illustration of His parable of the crumbs that fell from the table and the plentiful feast that was spread upon it for the children.

The story of the Syro-Phoenician woman naturally falls into four parts, each marked by the recurrence of ‘He answered.’

I. There is the piteous cry, and the answer of silence.

Mark tells us that Jesus sought concealment in this journey; but distress has quick eyes, and this poor woman found Him. Canaanite as she is, and thus a descendant of the ancient race of Israel’s enemies, she has learned to call Him the Son of David, owning His kingship, which His born subjects disowned. She beseeches for that which He delights to give, identifying herself with her poor child’s suffering, and asking as for herself His mercy. As Chrysostom says: ‘It was a sight to stir pity to behold a woman calling aloud in such distress, and that woman a mother, and pleading for a daughter, and that daughter in such evil plight.’ In her humility she does not bring her child, nor ask Him to go to her. In her agony, she has nothing to say but to spread her grief before Him, as thinking that He, of whose pity she has heard, needs but to know in order to alleviate, and requires no motives urged to induce Him to help. In her faith, she thinks that His power can heal from afar. What more could He have desired? All the more startling, then, is His demeanour. All the conditions which He usually required, were present in her; but He, who was wont to meet these with swift and joyful over-answers, has no word to say to this poor, needy, persevering, humble, and faithful suppliant. The fountain seems frozen, from which such streams of blessing were wont to flow. His mercy seems clean gone, and His compassion to have failed. A Christ silent to a sufferer’s cry is a paradox which contradicts the whole gospel story, and which, we may be very sure, no evangelist would have painted, if he had not been painting from the life.

II. There is the disciples’ intercession answered by Christ’s statement of the limitations of His mission.

Their petition evidently meant, ‘Dismiss her by granting her request’; they knew in what fashion He was wont to ‘send away’ such suppliants. They seem, then, more pitiful than He is. But their thoughts are more for themselves than for her. That ‘us’ shows the cloven foot. They did not like the noise, and they feared it might defeat His purpose of secrecy; and so, by their phrase, ‘Send her away,’ they unconsciously betray that what they wanted was not granting the prayer, but getting rid of the petitioner. Perhaps, too, they mean, ‘Say something to her; either tell her that Thou wilt or that Thou wilt not; break Thy silence somehow.’ No doubt, it was intensely disagreeable to have a shrieking woman coming after them; and they were only doing as most of us would have done, and as so many of us do, when we give help without one touch of compassion, in order to stop some imploring mouth.

Their apparently compassionate but really selfish intercession was put aside by the answer, which explains the paradox of His silence. It puts emphasis on two things: His subordination to the divine will of the Father, and the restrictions imposed thereby on the scope of His beneficent working. He was obeying the divine will in confining His ministry to the Jewish people, as we know that He did. Clearly, that restriction was necessary. It was a case of concentration in order to diffusion. The fire must be gathered on the hearth, if it is afterward to warm the chamber. There must be geographical and national limits to His life; and the Messiah, who comes last in the long series of the kings and prophets, can only be authenticated as the world’s Messiah, by being first the fulfiller to the children of the promises made to the fathers. The same necessity, which required that revelation should be made through that nation, required that the climax and fulfiller of all revelation should limit His earthly ministry to it. This limitation must be regarded as applying only to His own personal ministry. It did not limit His sympathies, nor interfere with His consciousness of being the Saviour and King of the whole world. He had already spoken the parables which claimed it all for the area of the development of His kingdom, and in many other ways had given utterance to His consciousness of universal dominion, and His purpose of universal mercy. But He knew that there was an order of development in the kingdom, and that at its then stage the surest way to attain the ultimate universality was rigid limitation of it to the chosen people. This conviction locked His gracious lips against even this poor woman’s piteous cry. We may well believe that His sympathy outran His commission, and that it would have been hard for so much love to be silent in the presence of so much sorrow, if He had not felt the solemn pressure of that divine necessity which ruled all His life. He was bound by His instructions, and therefore He answered her not a word. Individual suffering is no reason for transcending the limits of God-appointed functions; and he is absolved from the charge of indifference who refrains from giving help, which he can only give by overleaping the bounds of his activity, which have been set by the Father.

III. We have, next, the persistent suppliant answered by a refusal which sounds harsh and hopeless.

Christ’s former words were probably not heard by the woman, who seems to have been behind the group. She saw that something was being said to Him, and may have gathered, from gestures or looks, that His reply was unfavourable. Perhaps there was a short pause in their walk, while they spoke, during which she came nearer. Now she falls at His feet, and with ‘beautiful shamelessness,’ as Chrysostom calls it, repeats her prayer, but this time with pathetic brevity, uttering but the one cry, ‘Lord, help me!’ The intenser the feeling, the fewer the words. Heart-prayers are short prayers. She does not now invoke Him as the Son of David, nor tell her sorrow over again, but flings herself in desperation on His pity, with the artless and unsupported cry, wrung from her agony, as she sees the hope of help fading away. Like Jacob, in his mysterious struggle, ‘she wept, and made supplication unto Him.’

As it would seem, her distress touched no chord of sympathy; and from the lips accustomed to drop oil and wine into every wound, came words like swords, cold, unfeeling, keen-edged, fitted and meant to lacerate. We shall not understand them, or Him, if we content ourselves with the explanation which jealousy for His honour as compassionate and tender has led many to adopt, that He meant all the long delay in granting her request, and the words which He spoke, only as tests of her faith. His refusal was a real refusal, founded on the divine decree, which He was bound to obey. His words to her, harsh as they unquestionably sound, are but another way of putting the limitation on which He had just insisted in His answer to the disciples. The ‘bread’ is the blessing which He, as the sent of God, brings; the ‘children’ are the ‘lost sheep of the house of Israel’; the ‘dogs’ are the Gentile world. The meaning of the whole is simply the necessary restriction of His personal activity to the chosen nation. It is not meant to wound nor to insult, though, no doubt, it is cast in a form which might have been offensive, and would have repelled a less determined or less sorrowful heart. The form may be partly explained by the intention of trying her earnestness, which, though it is not the sole, or even the principal, is a subordinate, reason of our Lord’s action. But it is also to be considered in the light of the woman’s quick-witted retort, which drew out of it an inference which we cannot suppose that Christ did not intend. He uses a diminutive for ‘dogs,’ which shows that He is not thinking of the fierce, unclean animals, masterless and starving, that still haunt Eastern cities, and deserve their bad character, but of domestic pets, who live with the household, and are near the table. In fact, the woman seized His intention much better than later critics who find ‘national scorn’ in the words; and the fair inference from them is just that which she drew, and which constituted the law of the preaching of the Gospel,-’To the Jew first, and also to the Gentile.’

IV. We have the woman’s retort, which wrings hope out of apparent discouragement, answered by Christ’s joyful granting of her request.

Out of His very words she weaves a plea. ‘Yes, Lord; I am one of the dogs; then I am not an alien, but belong to the household.’ The Revised Version does justice to her words by reading ‘for even’ instead of ‘yet,’ She does not enter a caveat against the analogy, but accepts it wholly, and only asks Him to carry out His own metaphor. She takes the sword from His hand, or, as Luther says, ‘she catches Him in His own words.’ She does not ask a place at the table, nor anything taken from those who have a prior claim to a more abundant share in His mercies. A crumb is enough for her, which they will never miss. In other and colder words, she acquiesces in the divine appointment which limits His mission to Israel; but she recognises that all nations belong to God’s household, and that she and her countrymen have a real, though for the time inferior, position in it. She pleads that her gain will not be the children’s loss, nor the answer to her prayers an infraction of the spirit of His mission. Perhaps, too, there may be a reference to the fact of His being there on Gentile soil, in her words, ‘Which fall from the children’s table.’ She does not want the bread to be thrown from the table to her. She is not asking Him to transfer His ministry to Gentiles; but here He is. A crumb has fallen, in His brief visit. May she not eat of that? In this answer faith, humility, perseverance, swift perception of His meaning, and hallowed ingenuity and boldness, are equally admirable. By admitting that she was ‘a dog,’ and pleading her claim on that footing, she shows that she was ‘a child.’ And therefore, because she has shown herself one of the true household, in the fixedness of her faith, in the meekness of her humility, in the persistence of her prayers, Christ joyfully recognises that here is a case in which He may pass the line of ordinary limitation, and that, in doing so, He does not exceed His commission. Such faith is entitled to the fullest share of His gift. She takes her place beside the Gentile centurion as the two recipients of commendation from Him for the greatness of their faith. It had seemed as if He would give nothing; but He ends with giving all, putting the key of the storehouse into her hand, and bidding her take, not a crumb, but ‘as thou wilt.’ Her daughter is healed, by His power working at a distance; but that was not, we may be very sure, the last nor the best of the blessings which she took from that great treasure of which He made her mistress. Nor can we doubt that He rejoiced at the removal of the barrier which dammed back His help, as much as she did at the abundance of the stream which reached her at last.

V. The final verses of our lesson give us a striking contrast to this story.

Jesus is again on the shores of the lake, after a tour through the Tyrian and Sidonian territory, and then eastwards and southwards, to its eastern bank. There He, as on several former occasions, seeks seclusion and repose in the hills, which is broken in upon by the crowds. The old excitement and rush of people begin again. And large numbers of sick, ‘lame, blind, dumb, maimed and many others,’ are brought. They are cast ‘down at His feet’ in hot haste, with small ceremony, and, as would appear, with little petitioning for His healing power. But the same grace, for which the Canaanitish woman had needed to plead so hard, now seems to flow almost unasked. She had, as it were, wrung a drop out; now it gushes abundantly. She had not got her ‘crumb’ without much pleading; these get the bread almost without asking. It is this contrast of scant and full supplies which the evangelist would have us observe. And he points his meaning plainly enough by that expression, ‘they glorified the God of Israel,’ which seems to be Matthew’s own, and not his quotation of what the crowd said. This abundance of miracle witnesses to the pre-eminence of Israel over the Gentile nations, and to the special revelation of Himself which God made to them in His Son. The crowd may have found in it only fuel for narrow national pride and contempt; but it was the divine method for the founding of the kingdom none the less; and these two scenes, set thus side by side, teach the same truth, that the King of men is first the King of Israel.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Mat 15:21-28

21Jesus went away from there, and withdrew into the district of Tyre and Sidon. 22And a Canaanite woman from that region came out and began to cry out, saying, “Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed.” 23But He did not answer a word. And His disciples came and implored Him, saying, “Send her away, because she keeps shouting at us.” 24But He answered and said, “I was sent only to the lost sheep of the house of Israel.” 25But she came and began to bow down before Him, saying, “Lord, help me!” 26And He answered and said, “It is not good to take the children’s bread and throw it to the dogs.” 27But she said, “Yes, Lord; but even the dogs feed on the crumbs which fall from their masters’table.” 28Then Jesus said to her, “O woman, your faith is great; it shall be done for you as you wish.” And her daughter was healed at once.

Mat 15:21 “Tyre and Sidon” These were Phoenician coastal cities. In most of the OT they are associated with Ba’al worship and wickedness, however (1) Solomon did procure artisans and material for the Temple from Hiram, King of Tyre (cf. 1 Kings 7); and (2) Elijah helped a widow from this area (cf. Luk 4:25-26.)

Mat 15:22 “a Canaanite woman” This is the only use of this term in the NT, although a similar form is found in a name (Mat 10:4; Mar 3:18). In Mar 7:26 she was called a Syro-Phoenician woman, who in the modern world would be a woman from southern Lebanon. She was obviously non-Jewish. This account, like Mat 8:5-13, showed Jesus’ care for Gentiles. The healings summarized in Mat 15:29-31 took place in a predominately Gentile area (cf. Mar 7:31).

“began to cry out, saying” Obviously this was done loudly and repeatedly. This imperfect tense can mean (1) repeated action in past time or (2) the beginning of an act in past time.

“Have mercy on me” The mercy and compassion of Jesus towards the poor, sick, and possessed had been told far and wide. Even a non-Jewish woman felt He would act on her behalf (cf. Mat 9:27; Mat 17:15).

This aorist active imperative is used in the sense of a prayer request, not a command.

“Lord” This was either (1) a common use of “Sir” or (2) the theological use of “Master” and “Messiah” ; only context can tell. Because it is combined with a Messianic title here, the second option is best.

“Son of David” This was a Messianic title from 2 Samuel 7. She knew something about the Jewish faith and hope. See note at Mat 9:27.

“my daughter is cruelly demon-possessed” Demon possession was and is a reality that can even affect children (cf. Mat 17:14-18). There is so much we don’t know about this area!

I have struggled in this area of demon possession. I believe and affirm the biblical worldview. However, it bothers me that (1) exorcism is not listed as one of the spiritual gifts; (2) it is never discussed in any of the NT letters; (3) I am not informed by an inspired author about how to perform this spiritual rite. I am left to affirm the reality, but not able to identify it or know how to address it or remove it! See special topics on the demonic at Mat 10:1.

Mat 15:23 “disciples came and implored Him” The verb is also Imperfect tense. The disciples show their level of compassion in contrast to Jesus (cf. Mat 9:36; Mat 14:14; Mat 15:32). Jesus’ answer in Mat 15:24 was addressed to them, not the woman. This phrase is left out in Mark because he was writing to Gentiles who would not have understood the disciples’reluctance in helping a Gentile.

Mat 15:24 “I was sent only to the lost sheep of the house of Israel” Remember Jesus helped other Gentiles, but within the geographical boundaries of the Promised Land. If Jesus had begun a healing ministry in a Gentile land, He would have been rejected by the Jewish populous in general because of their prejudices. The phrase “lost sheep of the house of Israel” shows the spiritual condition of the Jewish people (cf. Mat 10:6; Mat 9:36).

The “shepherding” imagery began in Num 27:17 (cf. Zec 10:2). Psalms 23; Psa 78:52; Isa 40:11; Jer 31:10 depict YHWH as the Shepherd of Israel. This imagery becomes Messianic in Mic 5:2; Zec 11:4-17; and Joh 10:1-10. The bad shepherds are contrasted with the good shepherd in Ezekiel 34.

Sheep needed constant care and protection. They were helpless, defenseless, and easily influenced animals! Calling God’s people sheep is not a compliment, but a spiritual reality!

Could I make one more comment on the word “only” ! Jesus helped this needy Gentile, as He did several other Gentiles. These are foreshadowings of His world-wide goal (cf. Mat 28:18-20; Luk 24:46-47; Act 1:8). The Messiah came for all humans made in God’s image (cf. Gen 1:26-27). Gen 3:15 is not a promise to Israel, but to humans. The call of Abraham included a concern for Gentiles (cf. Gen 12:3). The giving of the law on Mt. Sinai included God’s concern for the world (cf. Exo 19:5)!

Mat 15:26 “dogs” This is the only use of this term in the NT. Its harshness is diminished by the fact that it is diminutive in form, “puppies” (JB, “house-dogs”). The Jews called the Gentiles “dogs.” This dialogue was intended to help the disciples overcome their prejudice against Gentiles. Jesus recognized and publicly affirmed that her faith was great (cf. Mat 15:28)!

Mat 15:27 “crumbs” People often used bread to wipe their hands after eating.

Mat 15:28 “O woman, your faith is great” Jesus complimented Gentiles several times (cf. Mat 8:10). This was to: (1) show His love for Gentiles, or (2) stimulate the disciples’global world view.

“her daughter was healed at once” Notice that this lady did not require ritual magic or Jesus’ physical presence (cf. Mat 8:8-9). When He told her that her daughter was healed, she believed.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

21-28.] THE CANAANITISH WOMAN. Mar 7:24-30; omitted by Luke. It is not quite clear whether our Lord actually passed the frontier into the land of the heathen, or merely was on the frontier. The usage of in Matthew favours the former supposition: see ch. Mat 2:22; Mat 16:13; also for , ch. Mat 2:16; Mat 4:13; Mat 8:34. Exo 16:35, , to the borders of Canaan, has been quoted as supporting the other view; but the usage of our Evangelist himself seems to carry greater weight. And the question is not one of importance; for our Lord did not go to teach or to heal, but, as it would appear, to avoid the present indignation of the Pharisees. Marks account certainly implies that the woman was in the same place where our Lord was wishing to be hid, and could not.

Fuente: The Greek Testament

Mat 15:21. Then Jesus went thence,

He was glad to get away from the scribes and Pharisees, who had been disputing about such trifles as the washing of his disciples hands; he was tired of the murmuring of these cantankerous, frivolous triflers.

Mat 15:21. And departed into the coasts of Tyre and Sidon.

He felt that he would rather be with sinners of the Gentiles than with these Ritualistic and hypocritical Hebrews. He will get as far away from them as he well can he will go even to the heathen, for among them he will be able to do his real business, and not be trifled with.

Mat 15:22. And, behold, a woman of Canaan came out of the same coasts,

When sinners come to Christ, it is because Christ comes to them. Notice the two statements, how they coincide. Jesus departed into the coasts of Tyre and Sidon, and this woman of Canaan came out of the same coasts, and so they met. Oh, that there might be such a meeting here tonight, between someone who has come from a long distance to meet Christ, and Christ who has come on purpose to meet that person!

Mat 15:22. And cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.

The devil had extraordinary power at that time, so that he possessed the bodies and minds of men. I am not certain that there are not instances of Satans possession even now amongst us; there are cases that look very much like it, but in the Saviours day there were evidently singular and remarkable possessions of men and women by Satan. This poor mother says, My daughter is grievously vexed with a devil.

Mat 15:23. But he answered her not a word.

Has the Saviour become deaf and dumb? Will he not hear a suppliant cry? He heard her, but he said nothing.

Mat 15:23. And his disciples came and besought him, saying, Send her away; for she crieth after us.

She is a stranger, and, as far as we can judge, she means to hang on until she gets what she wants. If thou wilt not give it to her, bid her begone, for she crieth after us. One thing I notice that they said, which was not true, She crieth after us. Not she! She never cried after them she was crying after Christ, she would have pleaded in vain if she had cried after them, for all they had to say was, Send her away. A very different result came from her crying unto the Lord.

Mat 15:24. But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

As a Preacher and a Teacher, Christ came to administer to the circumcision, the Jews, the seed of Israel. He did not go about among the nations, it was his work to be a witness to the Jews. As a Preacher, he must begin somewhere, and he chose to begin with them. I am not sent, said he; therefore, how could he go if he was not sent? Our Saviour had a greater regard to the sending of the Father than some preachers have, for they run before they are sent, sometimes they run when they are never sent at all; but, as Paul asked, How shall they preach, except they be sent?

Mat 15:25. Then came she and worshipped him, saying, Lord, help me.

She takes a humbler attitude than she had at first assumed. She comes closer, and she is more earnest and personal in her pleading than she had been: Lord help me. Her prayer is shorter than it was at first; and I think that, when prayers grow shorter, they grow stronger. There is often more proof of earnestness in a short prayer than there is in a long one; glibness of speech is not prevalence in intercession.

Mat 15:26-27. But he answered and said, It is not meet to take the childrens bread, and to cast it to dogs. And she said, Truth, Lord.

You remember the sermon that we had upon this text not long ago. The woman did not contradict the Saviour, she did not enter into any controversy with him, but she said, Truth, Lord. Whatever he says however black the words may look to her, she accepts them as true, and says, Truth, Lord.

Mat 15:27. Yet the dogs eat of the crumbs which far from their masters table.

When the children drop the crumbs then the little dogs which have been fondled by the children feed on the crumbs which fall, not from the masters table, but from their masters table that is, from the table of the children.

Mat 15:28. Then Jesus answered and said unto her, O woman, great is thy faith:

He seems quite amazed at the womans faith, but he admires it, and exclaimed, O woman, great is thy faith.

Mat 15:28. Be it unto thee even as thou wilt. And her daughter made whole from that very hour.

It was as she wished, and she went home to glorify the Christ, and to tell everybody how her prayer to him had sped.

Fuente: Spurgeon’s Verse Expositions of the Bible

Mat 15:21. , parts) i.e. not towards the whole region.

Fuente: Gnomon of the New Testament

Mat15:21-28

16. THE CANAANITISH WOMAN

Mat 15:21-28

21 And Jesus went out thence.-Mar 7:24-30 records this same scene with very little variation. Jesus’ reply to the Pharisees and his warnings to the people not to substitute outward for inward purity gave great offense to the Pharisees and alarmed his disciples. To avoid the Pharisees and to be with his disciples to further instruct them, Jesus withdrew “into the parts of Tyre and Sidon.” Jesus left the dominion of Herod and went into the region of Tyre and Sidon; these were cities situated on the eastern coast of the Mediterranean Sea. Since the death of John the Baptist, Jesus was the object of notice by Herod Antipas, and as “his hour” had not come, he retires to a country not under the jurisdiction of Herod. This region of country appears to have been the tract in which were situated the cities that Solomon gave to Hiram, and which, because they did not please him, Hiram restored to Solomon, who improved them for his subjects. (Jos 19:27; 1Ki 10:12-13; 2Ch 8:2.) Tyre and Sidon were two Phoenician cities situated on the Mediterranean, and the regions to which they belonged adjoined the land of Israel on the south and east; it was allotted originally to the tribe of Asher, but does not appear to have been entirely taken by that tribe (Jos 19:24-31), and was embraced in the land promised to Abraham (Gen 10:15-19; Gen 15:18-21). Mark tells us that Jesus desired to enter “into a house, and would have no man know it.” (Mar 7:24.) He was seeking seclusion for meditation and further instruction to his apostles.

22-28 And behold, a Canaanitish woman came.-Jesus did not remain in seclusion as this woman “came out from those borders, and cried, saying, Have mercy on me, O Lord, thou son of David.” Mark calls her “a Greek,” a Syrophoenician by race. The two names were given to the same tract of country, “Syria” and “Phoenicia”; it was originally called Canaan, hence “a Canaanitish woman.” She was not a Jewess, hence the important fact about the name is that she was a Gentile. So far as we know she was the first of Gentiles to obtain a blessing by faith in Jesus. She lived in that outlying region where the great famine in Ahab’s time was, and where Elijah found the poor widow who supplied him food during the famine. We do not know how she learned of Jesus; we only know that she had learned something about him. She calls him “thou son of David”; this confessed him to be the Messiah. It is remarkable that a Gentile woman should have such faith in him upon such meager evidence at her command. She had a daughter who was “grievously vexed with a demon.” Mark describes the woman as coming and falling at the feet of Jesus. She came in faith and humility; she pleaded with the earnestness of her soul for help. No one can doubt her faith, her humility, her anxiety, and her persistent earnestness. She besought Jesus to have mercy on her and heal her daughter.

But he answered her not a word.-At first this seems to be a strange attitude toward this poor woman. We may see two plain reasons for Jesus not answering her immediately. They are to try her faith before others; he saw her good faith and developed it to make the blessing more remarkable. The second reason may have been that since she was neither by birth an Israelite nor by profession a worshiper of the God of Israel, she should be put to some previous trial of faith so that she may show herself more worthy of so high a preference in his ministry. At least, Jesus “answered her not a word” for a time. He said no unkind word to her; he did not repel her; he simply kept upon his way to pass her, as though he would not heed her earnest request. The pause or delay was trying and painful to his disciples. So his disciples “besought him, saying, Send her away; for she crieth after us.” Some think that the disciples wanted him to dismiss her with his blessings so that she would not annoy him any longer; others think that his disciples wanted him to send her away without the blessing, as she was not entitled to it, being a Gentile. We are not told by either record why they requested her to be sent away; so there is no use in our spending an opinion on it. Such is not germane to the lesson taught in this instance. Jesus answered his disciples that he was “not sent but unto the lost sheep of the house of Israel.” The children of Israel or Jews were designated as “the lost sheep of the house of Israel.” His mission was primarily to the Jews while he was on earth; he was sent to them, was born among them, lived with them, and died by their hands. He came to save all, to become a ransom for many, but his earthly ministry of his preparatory work for his kingdom was confined to the Jews.

But she came and worshipped him, saying, Lord, help me. -There is an exquisite beauty in the simplicity and brevity of her prayer. She urged no argument, perhaps her voice was choked by her tears; she looked into Jesus’ face and saw the mercy that disproves his words, and earnestly pleaded, “Lord, help me.” The soul that bows as she did need say no more than “Lord, help me.” Jesus further tested and developed her faith by saying, “It is not meet to take the children’s bread and cast it to the dogs.” The Jews considered themselves as the peculiar favorites of heaven and despised Gentiles; Jesus called out her confession, spake as if he felt as the other Jews, that she was too far inferior to him to receive such a blessing. The same principle is taught is Isa 54:7-8. Jesus here puts her in a most humble place that she may prove that she has an humble heart, though a Gentile. It seems that the poor woman comes nearer to Jesus as he talks to her and as she replies to him. She “worshipped” him, that is, continued to worship him by prostrating herself before him and beseeching him to help her. When Jesus replied that it was not fitting to take the bread that belonged to the children and give it to the dogs, she quickly responded with an argument for her case that could not be ignored. She said, “Yea, Lord,” that may be true;yet she said, “Even the dogs eat of the crumbs which fall from their masters’ table.” She was willing to be placed in the humblest position, even as a dog under its master’s table; she did not deserve any other place, but she did desire the crumbs which fell from the master’s table. She meant, “Dog is it I am? and the Jews my masters? Then, at least, let me have the crumb that mercy does not deny to the very dog.” She was willing for Jesus to give the Jews what he would, but she desired that he deny her not this mercy; out of his abundance it was only a crumb; they cannot be the poorer by his giving her this crumb, and she would be immeasurably richer. Jesus never did, and could not from his nature, deny any good thing asked for with such faith, with such humility, with such perseverance.

Then Jesus answered and said unto her, O woman, great is thy faith.-We see now in this Jesus’ purpose in delaying the blessing to her; he knew how much trial her faith would bear; he had in view the very result which followed. He has his own way of measuring out tests for our faith and endurance; he knows how much discipline we may need in order to be more worthy of the blessings. Her faith takes her out as an exception to the whole Gentile world and holds her up as an example of faith to the Jewish race. Mark tells us that when she returned home, she “found the child laid upon the bed, and the demon gone out.” (Mar 7:30.) Jesus had told her that it should be “unto thee even as thou wilt.”

Fuente: Old and New Testaments Restoration Commentary

the Reward of an Outsiders Faith

Mat 15:21-28

A crumb from the table of our Lord can make the heart satisfied and glad. But the suppliant must take the right place and give Him His right place. This poor Gentile mother had no claim on Jesus as the son of David-He was therefore silent. It was impossible for her to come in by the door of the covenant, but His silence led her to knock at another door, and taught her to cry, Lord, help me.

There was yet another lesson for her to learn and the Lord knew that she was capable of learning it. She must realize that for the time His ministry was confined to the Chosen People, so that the Gentile claim could be recognized only incidentally. But when she was willing to take the low place under the table and ask for the childrens crumbs, He put the key of His unsearchable riches into her hand, saying, Woman, great is thy faith: be it unto thee even as thou wilt. Those who yield to God most absolutely are able to decree things! See Job 22:28; Joh 15:7.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 38

Lessons from the Canaanite Woman

Then Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the childrens bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

(Mat 15:21-28)

Every word in this passage is rich in instruction, and deserves to be thoroughly studied, mediated upon, and laid up in our hearts. In these verses we see a woman with a great need, who shows great faith in our great Savior, and obtained great mercy from him. The circumstances attending this miracle are both interesting and instructive. We will look at them in order and see what they are intended to teach us. This Canaanite woman is here held before us as an example of faith in Christ.

Sheep Found

The Lord Jesus Christ, the Good Shepherd, will seek and find his lost sheep wherever they may be. That is the first lesson set before us in this passage (Mat 15:21-23; Luk 15:3-7). The natural man, reading our text with spiritually blind eyes, might think, This is not a story about Christ seeking the woman, but about a woman seeking Christ. Granted, this Canaanite woman came to Christ, earnestly seeking him. But she would never have come to him in Mat 15:22 if he had not come to where she was in Mat 15:21. Our Lord Jesus came into the coasts of Tyre and Sidon because, as Mark says, there was a certain woman there to whom he must come. God, in his eternal decree, had marked out the spot where and the time when this needy soul would meet her all-sufficient Savior. When the time of love arrived, he came to the spot to perform for her and in her his great purpose of grace (Eze 16:8; Joh 4:1). In all his movements while upon the earth, and in all his movements now in providence and by his Spirit, the Son of God is on an errand of mercy. He is seeking and saving his people (Mat 1:21; Luk 19:10). Wherever you find a seeking sinner you will also find a seeking Savior (Joh 6:44-45).

Here we read that she was a woman of Canaan. She was a Gentile. Mark tells us (Mar 7:26) that she was a Syrophenician. She was from that part of Phoenicia near Syria. She came seeking the Lord Jesus and his mercy, believing him to be the Christ, the Son of David. How did she know Christ? How did she come to trust him? No answer can be given except God revealed his Son in her and gave her faith in him by his omnipotent grace (Psa 65:4; Isa 54:13; Mat 16:16-17; Joh 6:37-40; Rom 9:16). The Lord Jesus came into the coasts of Tyre and Sidon on an errand of mercy to meet this woman, as she was coming out of those coasts to meet Christ. It is written, It shall come to pass that before they call, I will answer; and while they are yet speaking, l will hear (Isa 65:24).

We have before us in this Canaanite woman a marvelous display of the sovereignty of Gods free grace in Christ. Here is a chosen vessel of Gods mercy taken from the coasts of Tyre and Sidon. She shows us that the church and kingdom of Christ is made up of Gods elect gathered by him from all nations into which he has scattered them. They shall come from the east, and from the west, and from the north, and from the south. And their coming is a matter of absolute certainty. Thy people shall be willing in the day of thy power (Psa 110:3). He scattered them that he might gather them (Eze 11:16-17).

Most Unlikely

Second, we see here, as we do throughout the Scriptures, that Gods elect are usually those we think are the most unlikely to be saved. Lay it to heart. It is a lesson that must never be forgotten. Gods elect are often found where we least expect them. It is grace, not place, that determines who shall be saved. It is grace, not race, that determines who shall obtain faith. Remember, this was a Canaanite woman, a Syrophenician, from the coasts of Tyre and Sidon. She was a woman of a cursed race of idolaters (Gen 9:22; Gen 9:25; Deu 7:1-2). But she was a chosen vessel of mercy (1Co 1:26-29; 1Co 4:7).

Many, like Elishas servant, Gehazi, live in the homes of Gods prophets, and yet live and die without Christ, without grace, without life, and without faith. Others, like this Canaanite woman, rise from the darkness and debauchery of idolatry, sin, and utter paganism to faith in Christ, righteousness, peace, joy, and eternal life. Gods saving grace is not a family inheritance. It does not run in bloodlines (Joh 1:12-13). No one has any claim upon Gods grace by nature. And none are beyond the reach of Gods grace.

Grace and Providence

A third lesson should be obvious to all who read this passage. That is the fact that Gods providence is ordered according to his great purpose of grace toward his elect. This entire story is a commentary upon and illustration of Rom 8:28-30. What prompted this woman to come to Christ? Her daughter was grievously vexed with a devil. No one else could help her? The Son of God was manifested that he might destroy the works of the devil (1Jn 3:8).

Love for her daughter, who was grievously vexed with a devil, compelled this broken-hearted mother to come to the Savior, bringing her daughters need to him. She asked the Lord Jesus to pity her daughter as an act of mercy to herself. Have mercy on me, was her cry, bowing to Christ as her Lord. Her desperate need brought her to the Savior and taught her how to pray. Let every believing mother and father follow her example.

The ground upon which she sued for mercy was her need. The ground upon which she hoped for and expected it was that the man Christ Jesus is the Son of David, God incarnate, Emmanuel, God with us, God and man in one person. The multitudes who saw him had no idea who he is and did not trust him. This woman, being taught of God (Joh 6:46), knew him and trusted him. And, when she was in great need, she came to him for mercy.

Affliction is often a means of grace to Gods elect, and proves a great blessing to a persons soul. Adversity will never produce faith. But God often uses adversity to bring chosen sinners to the Savior. Carefully read Psa 107:1-43.

This poor woman had been put through the wringer. Her heart was crushed. Her darling daughter, probably her only child, was grievously vexed with a devil. She was utterly helpless. There was nothing she could do to help her daughter. Yet, it was the very thing that caused her great pain, heartache, and sorrow that brought her to Christ and taught her to pray. If she could speak to us now from heaven, she would say, It is good for me that I have been afflicted; that I might learn thy statutes (Psa 119:71).

Every trial, every providential adversity, every difficulty of life is a message from God. Our troubles in this world are sent by our heavenly Father and are intended to draw us to Christ, to wean us from the world, to send us to the Scriptures, and to teach us to pray. As trials are used of God to bring us to Christ and cause us to trust him, so our trials are designed to keep us clinging to Christ, and to strengthen our faith in him (Heb 12:5-14). Commenting on this passage, J. C. Ryle wrote

Health is a good thing; but sickness is far better, if it leads us to God, Prosperity is a great mercy; but adversity is a greater one, if it brings us to Christ. Anything, anything is better than living in carelessness, and dying in sin. Better a thousand times to be afflicted, like the Canaanite mother, and like her to flee to Christ, than live in ease, like the rich fool, and die at last without Christ and without hope.

Sinners Still

Here is a fourth lesson. It is a sad lesson, but one we need to learn. Gods saints in this world are all sinners still, justified and sanctified in Christ, but sinners still. Sometimes we act as if we did not know the Lord at all. Here is a woman, a poor, broken-hearted woman, crying out for mercy. And here is a band of blood-washed sinners, who had themselves obtained mercy, looking down their noses upon this Canaanite, Syrophenician woman of Tyre and Sidon, as though she was not worthy of being identified with them! What a pity! They cried, Send her away; for she crieth after us!

She was not crying after them. She was crying after Him! Our Master is far more gracious than we are. How thankful we ought to be! Let us ever beware of and guard against our natural prejudices, pride, and hardness of heart toward those who are around us. Do not try to determine who is and who is not sincere and true, who is and who is not a believer. We have no way of knowing. We cannot look upon the heart. You and I should never be doubtful of those who profess faith in Christ (Act 9:26; Rom 14:1).

Great Faith

When we read that our Lord said to this woman, O woman, great is thy faith, we learn that there are varying degrees of faith. Our Lord calls this womans faith great faith. He called the centurions faith great faith, too. But he spoke of his disciples faith and even of Peters faith as little faith. He would have us to understand that even little faith, if it is fixed upon him, is saving faith. Yet, he holds this woman who is newly converted before us as an example of great faith, so that we might seek to imitate her.

When I read these words, O woman, great is thy faith, I want to know what this great faith is. I cannot say much about the matter, but of these six things I am certain.

1.Great faith looks to Christ alone, trusting him alone for all mercy and grace (1Co 1:30-31).

2.Great faith is based upon the naked Word of God. She believed Christ Jesus to be the Christ, because he met the prophecy of the Old Testament and fulfilled it (Mat 11:3-6).

3. Great faith involves great repentance. Repentance and faith always go hand in hand. This woman turned from her sin, her religion, and her gods to Christ.

4.Great faith bows to the Word of God. When Christ spoke of election (Mat 15:24), she worshipped him. When he called her a dog (Mat 15:26), she acknowledged it and used it as an argument for mercy. (Mat 15:27).

5.Great faith cannot be driven from Christ. It never gives up. It never quits. Look how this poor soul hangs on to Christ. She had nowhere else to go (Joh 6:66; Heb 11:13).

6.Great faith always gets what it wants mercy! Faith wants, needs, and seeks nothing else but mercy at the throne of grace.

7.And great faith must endure great trials.

Nowhere else in the Book of God do we find a sinner coming to the Savior discouraged by him; but this woman met with great discouragement. At first the Master did not even answer her. Then, he who calls every poor, weary, heavy-laden, broken-hearted soul to come to him, assuring all who come that they shall find rest, said to one coming to him, I am not sent but unto the lost sheep of the house of IsraelIt is not meet to take the childrens bread, and cast it to dogs.

Does it sometimes appear that the Savior refuses to hear your hearts cries? When that is the case, lie still before the throne of grace and wait for him. He sees you. He hears your cries. He knows all your sorrows. It is he who measures out your portion day by day. And, being touched with the feeling of your infirmities, he is infinitely more disposed to give you mercy than you are to ask for mercy. But he waits to be gracious at the best time, at the time that is best to fulfill his purpose and best to for you.

Still the trial of her faith is not finished. When the Lord finally spoke to her, his words must have cut her to her heart. He said, I am not sent but unto the lost sheep of the house of IsraelIt is not meet to take the childrens bread, and cast it to dogs. Who can imagine how she must have felt when she heard those words? Yet, those are the first words the Savior spoke to her. He who loved her infinitely and everlastingly, who was determined to do more for her than she asked or thought, made the trial of her faith even greater, because he desired to make her an everlasting monument and example of faith among his people, teaching us by her example to hope against hope, trusting him.

By all this, he sweetly and graciously forced her to publicly take her proper place before him, saying, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters table! Just in proportion as we see Christs glory, we will see and acknowledge our unworthiness of his grace.

Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour (Mat 15:28). Robert Hawker wrote, It is as if Jesus threw the reins of government into her hand, saying, as by the Prophet, Concerning my sons, and concerning the work of my hands command ye me (Isa 45:11). And was there ever a more finished instance of grace and mercy, not only in following up this daughter of Abrahams petition; but planting such faith in her heart, as might sustain so long, and painful a trial.

Let us remember this woman when we try to witness to sinners. Gods elect may be found anywhere. Let us remember this woman when we pray. The effectual, fervent prayer of a righteous man availeth much because our great God and Savior waits to be gracious. Let us remember this woman when our faith is tried. The more greatly our God intends to bless us, the more greatly he tries our faith.

Fuente: Discovering Christ In Selected Books of the Bible

Our King and the Woman of Canaan

Mat 15:21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

He left the loathsome company of the Pharisees, and went thence, going as far away as he could without quitting his own country. The great Bishop went to the very borders of his diocese. An inward attraction drew him where he knew that a believing heart was yearning for him. He was sent to the house of Israel as a preacher; but he interpreted his commission in its largest sense, and went “into the coasts of Tyre and Sidon.” When those at the centre prove incorrigible, the Lord goes to those who can be only reached from the circumference. Let us always plough to the very end of the field, and serve our day and generation to the extreme limits of our sphere.

Mat 15:22. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.

“Behold”: here is something worth I beholding; good for eyes and hearts.

Just as Jesus went to the coasts of Tyre and Sidon, a woman came out of the same coasts to meet him. Sooner or later, a meeting will come about between Christ and seeking souls. This “woman of Canaan” had no claim on account of her nationality: she was a Gentile of the worst sort, of a race long before condemned to die. She came from the narrow strip of land whereon the Tyrians dwelt; and like Hiram, of Tyre, she knew the name of David; but she went further, for she had faith in David’s Son. Love to her daughter led her to travel, to cry, to beseech, to implore mercy. What will not a mother’s love achieve? Her need had abolished the barrier between Gentile and Jew; she appealed to Jesus as though she were of the same country as his disciples. She asked the healing of her child as a mercy to herself: “Have mercy on me.” She asked it of Jesus as Lord. She asked it of One greater than Solomon, the son of David, the wisest and most potent of wonderworkers. She put the case briefly and pathetically, and pleaded for her daughter with all a mother’s loving anxiety.

Her need taught her how to pray. Until we, also, know what we require, and are full of hopeful longings, we shall never plead prevailingly. Do we pray for our children as this woman pleaded for her daughter? Have we not good reason to take her for our example?

Mat 15:23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after

Silence was a hard answer; for it is translatable by fear into something worse than the harshest speech. “Not a word”, not a word from him whose every word is power! This was a heavy discouragement. Yet she was not silenced by the Lord’s silence. She increased her entreaties. The disciples were mistaken when they said, “She crieth after us.” No, no, she cried after him. Should this have afflicted them? Oh, that all men would cry after him! Such a blessed annoyance should be longed after by compassionate hearts among the Lord’s servants. The disciples were, however, driven to appeal to their Master, and though that was something, it was not much. Possibly they meant their complaint to help the woman by obtaining an answer for her one way or another; but their words have a cold look-” Send her away.” May we never be so selfish as to feel troubled by enquirers! May we never send them away ourselves by cold looks and harsh words!

Still the disciples were not able to neglect her; they were forced to plead with Jesus about her; they came and besought him. If Christian people are apparently unsympathetic let us warm them into feeling by our persistent fervency.

Mat 15:24. But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

“When Jesus did speak, it was not to her, but to his disciples. She heard the word, and felt it to be a side blow which struck heavily at her hopes. She was not of “the home of Israel”; she owned that she could not number herself among the sheep; he was not sent to her; how could he go beyond his mission? It would have been small wonder if she had retired in despair. On the contrary, she redoubled her pleading.

Mat 15:25. Then came she and worshipped him, saying, Lord, help me.

Instead of retiring she came nearer, and she “worshipped him.” It was well done. She could not solve the problems of the destiny of her race, and of the Lord’s commission; but she could pray. She knew little about the limitations of Messiahship, but she knew that the Lord had boundless power. If, as a shepherd, he may not gather her, yet, as Lord, he may help her. The divine nature of Christ is a well-spring of comfort to troubled hearts.

Her petition was brief, yet comprehensive; it came hot from her heart, and went straight to the point. Her daughter’s case was her own, and so she cried, “Lord, help me.” Lord, help us to pray as she did.

Mat 15:26. But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.

At length he turns, and gives a reply to her pleading; but it is not a cheering one. How hard its language! How unlike our Lord’s usual self! And yet how true! How unanswerable! Truly “it is not meet to take the children’s bread, and to cast it to dogs?’ Of course privileges must not be given to those who have no right to them, nor must reserved boons be wasted upon the unworthy. The blessing sought is as bread for children, and the Canaanites were no more members of the chosen family than so many dogs. Their heathen character made them like dogs as to uncleanness. For generations they had known no more of the true God than the dogs which roam the streets. Often they and other Philistine tribes had snapped as dogs at the heels of the Lord’s people. The woman had probably heard such phrases as this from proud Jewish bigots, but she had not expected it from the Lord.

Mat 15:27. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.

It was humbly spoken: “Truth, Lord.” It was bravely spoken; for she found food for faith in the hard crusts of our Lord’s language. Our Lord had used a word which should be rendered “little dogs”, and she caught at it. Little dogs become the playmates of the children; they lie under the table, and pick up the fragments which fall to the ground from the table of their little masters. The householder so far takes the little dog under his care as to allow him to be under the table. If, Gentile dog as she is, she may not be shepherded as one of the flock, she will be content to be tolerated as one of the household in the character of a little dog; for then she will be allowed the crumbs which fall from the children’s bread, from the dog’s little masters’ table. Great as was the blessing which she sought, it was but a crumb to the Lord’s bounty, and to Israel’s portion, and therefore she begged to have it, dog as she owned herself to be.

Let us accept the worst character that the Scripture gives us, and still find in it an argument for hope.

Mat 15:28. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

Our Saviour loves great faith, and grants to it whatever it desires. Her faith was great comparatively: for a heathen woman, and for one who knew so little of the Saviour, she was surpassingly strong in faith. But her faith was not only great comparatively, it was great positively: to believe in a silent Christ, in one who treats her with a rebuff, in one who calls her a dog, is exceedingly great faith, measure it how you will. Few of us have a tithe as much faith in our Lord as this woman had. To believe that he can cure her daughter at once, and to cling to him for that boon, is faith which sets even the Lord a wondering, and he cries, “O woman, great is thy faith/” How splendid the reward: “Be it unto thee even as thou wilt”! According to her will her daughter’s cure was immediate, perfect, and enduring. Oh, for like precious faith, especially for such faith in reference to our sons and daughters! Why should wo not have it? Jesus is the same, and we have even more reasons for trusting in him than the Canaanitess could have had. Lord we believe; help thou our unbelief, and make our children whole.

Fuente: Spurgeon’s The Gospel of the Kingdom

departed

the Syrophenician woman

For the first time the rejected Son of David ministers to a Gentile. It is a precursive fulfilment of Mat 12:18 Addressed by a Gentile as Son of David, He makes no reply, for a Gentile has no claim upon Him in that character. (See Scofield “Mat 2:2”) Eph 2:12. Addressing him as “Lord,” she obtained an immediate answer. Rom 10:12; Rom 10:13

Fuente: Scofield Reference Bible Notes

and departed: Mar 7:24

Tyre: Mat 10:5, Mat 10:6, Mat 11:21-23, Gen 49:13, Jos 11:8, Jos 13:6, Jos 19:28, Jos 19:29, Jdg 1:31

Reciprocal: Gen 42:14 – General 1Ki 17:9 – which belongeth Mat 16:13 – came Luk 6:17 – the sea Joh 4:43 – two Act 10:38 – who

Fuente: The Treasury of Scripture Knowledge

5:21

Coasts means region and Jesus went to that surrounding these cities.

Fuente: Combined Bible Commentary

Mat 15:21. And Jesus withdrew. Partly in consequence of the hostility of the Pharisees; partly to seek retirement (Mar 7:24); He designed also, to signify, through the incident which was to follow, the future admission of the Gentiles into His kingdom.

Into the parts. Mar 7:24 : borders. He may not have passed much beyond the frontier.

Tyre and Sidon. Phoenicia, here named from its chief cities, was north of upper Galilee, and inhabited by Gentiles. The Jewish world was closing against our Lord; the Gentile world was not yet open. He sought seclusion near the border line, but He could not be hid (Mar 7:24). The heathen mother found Him: she was a type of the longing, suffering Gentile world.

Fuente: A Popular Commentary on the New Testament

Observe here, the constant employment of our Saviour, He went about doing good, from place to place. In the borders of Tyre and Sidon he finds a faithful woman of the race of the Canaanites, who becomes an humble supplicant to Christ, while the Jews neglected so great a salvation. Yea, she not only speaks, but cries unto him. Were we duly affected with our spiritual wants, we could speak to God in no other language than that of cries and tears; nothing but cries can pierce heaven.

Observe, 2. Though all Israel could not example the faith of this Canaanite, yet was her daughter tormented with a devil.

Learn, that neither truth, nor strength of faith; can secure us either against Satan’s inward temptations, or outward vexations; and consequently, the worst of bodily afflictions are no sufficient proof of divine displeaure.

Observe, 3. The daughter did not come to Christ for herself, but the mother for her. Perhaps the child was not sensible of its own misery, but the good mother feels both the child’s sorrow, and her own.

True goodness teaches us to appropriate the afflictions of others to ourselves; it causes us to bear their griefs, and to sympathize with them in their sorrows.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 15:21-28. Jesus departed into the coasts of Tyre and Sidon Not to those cities which were to have no share in his mighty works, Mat 11:21-22; but into that part of the land of Israel which bordered on their coast. And behold a woman of Canaan Or, a Syrophnician, as she is called, Mar 7:26; Canaan being also called Syrophnicia, as lying between Syria, properly so called, and Phnicia, by the sea-side. Came, and cried unto him From afar; Have mercy on me, thou son of David Consider my distressed case, and extend thy compassion to me, though a stranger. By addressing him as the son of David, she shows she had some knowledge of the promised Messiah, and that she believed Jesus to be that divine person. But he answered her not a word He did not seem to regard her, intending that the greatness of her faith should be manifested: an end highly worthy of the wisdom of Jesus; because it not only justified his conduct in working a miracle for a heathen, but was a sharp rebuke to the Jews for their infidelity. Our Lord often tries the faith of his followers in a similar way. His disciples besought him, saying, Send her away The disciples, being ignorant of our Lords design, were uneasy at the womans importunity, thinking, if she were permitted to follow them, that they would soon be discovered. Desiring, therefore, to get rid of her, they entreat their Master to dismiss her as he was wont to dismiss such petitioners, namely, with the grant of her request. But he answered, I am not sent Not primarily; not yet; but unto the lost sheep of the house of Israel By the lost sheep of Israel we are to understand the whole nation of the Jews, who, being as sheep dispersed, and having no shepherd, are therefore called lost sheep. To them the Messiah was first promised; to them he came; and to them his personal ministry was to be almost wholly confined: and hence he is styled a minister of the circumcision, Rom 15:8. Thus at the first Jesus seemed both to refuse this womans request, and the intercession of the disciples in her behalf. She, however, far from being discouraged by the repulse, drew near and worshipped him That is, fell on her knees before him; saying, Lord, help me Her necessity and distress were great, and she was unwilling to take a denial. But he said What was still more discouraging, and seemed to cut her off from all hope, and would, doubtless, have driven her to despair, if she had not had very strong faith indeed; It is not meet to take the childrens bread, and to cast it to dogs The Jews gloried greatly in the honourable title of Gods children, because of all nations they alone knew and worshipped the true God. They gave the name of dogs to the heathen for their idolatry and other pollutions, by which they had degraded themselves from the rank of reasonable creatures: this appellation, therefore, marked the impurity of the Gentiles, and their odiousness in the sight of God; at the same time conveying an idea of the contempt in which they were held by the holy nation. But though, in some respects, it was applicable, it must have been very offensive to the heathen. Nevertheless, this woman neither refused it, nor grudged the Jews the honourable title of children. She acknowledged the justness of what Christ said, and by a strong exercise of faith drew an argument from it, which the candour and benevolence of his disposition could not resist. She said, Truth, Lord It would not be fit to put the dogs and the children on a level; Yet the dogs eat of the crumbs, &c. Let me have such kindness as the dogs of any family enjoy: from the plenty of miraculous cures which thou bestowest on the Jews, drop the offal of this one to me who am a poor distressed heathen; for by it they will suffer no greater loss than do the children of a family by the crumbs which are cast to the dogs. Macknight. Then Jesus answered, O woman, great is thy faith There were several other graces that shone bright in her; wisdom, humility, meekness, patience, perseverance in prayer, but these were the product of her faith, and therefore Christ particularly commends that: because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. This womans faith was great indeed, considering that she had no promise to rely on, and had suffered so many repulses, joined with such seeming contempt, and yet still she retained a confidence in the mercy, kindness, and power of Jesus. Be it unto thee even as thou wilt Thy request is granted in all its extent. And her daughter was made whole from that very hour Thus the mothers faith prevailed for the daughters cure, and the patients being at a distance was no hinderance to the efficacy of Christs word, He spake, and it was done. We learn two important lessons from the success which the suit of this Canaanitish woman met with: 1st, that God is no respecter of persons, but always accepts sincere faith and fervent prayer, proceeding from an humble, penitent heart. 2d, That it is our duty to continue in prayer with earnestness, although the answer thereof should be long deferred.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

LXVI.

SECOND WITHDRAWAL FROM HEROD’S TERRITORY.

aMATT. XV. 21; bMARK VII. 24.

b24 And from thence aJesus barose, and went aout baway aand withdrew into the parts {bborders} of Tyre and Sidon. [The journey here is indicated in marked terms because it differs from any previously recorded, for it was the first time that Jesus ever entered a foreign or heathen country. Some commentators contend from the use of the word “borders” by Mark that Jesus did not cross over the boundary, but the point is not well taken, for Mar 7:31 shows that the journey led through Sidon. For the location of Tyre and Sidon, see page 286. Jesus withdrew to escape the opposition of his enemies and the mistaken movements of his friends. As he was not on a missionary tour, it was perfectly proper for him to enter heathen territory.]

[FFG 399]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

THE SYROPHENICIAN WOMAN

Mat 15:21-28; Mar 7:24-30. And rising up, He departed thence into the regions of Tyre and Sidon. And having come into a house, he wished no one to know it; and He was not able to be hidden. For a woman, hearing concerning Him, whose little daughter had an unclean spirit, coming out, fell down at His feet. And the woman was a Greek, a Syrophenician by race, and asked Him that He may cast the demon out of her daughter. But Jesus said to her, Let the children first be fed; for it is not good to take the bread of the children and cast it to little dogs. But she responded and says to Him, Yea, Lord, for even the little dogs under the table do eat the childrens crumbs. And He said to her, On account of this word, go; the demon has already gone out of thy daughter. And having come into her house, she found that the demon had gone out, and the daughter was lying on a bed; a confirmation of the demons departure, as hitherto her vexation and misery had been such that she could not rest, day or night, but incessantly leaped, struggled, gnashed, foamed, and wallowed, a raving maniac. We have many such now, comparatively unknown, because secreted away in mad-houses and lunatic asylums; there being no such institutions in that day, every family having to care for their own maniacs, lunatics, and epileptics the best they could; consequently giving great notoriety to all such characters, generally denominated demoniacs, because all these abnormal conditions are in some way imputable to Satanic influence.

Mat 15:22 : My daughter is awfully demonized. And Jesus did not respond a word to her; and His disciples, coming, asked Him, saying, Send her away, because she crieth after us. And He responding, said, I am not sent except to the lost sheep of the house of Israel. These lost sheep were the rank and the of the Jewish Church, both membership and clergy, who are actually lost in the fogs of dead formality and empty hypocrisy, to which they were vainly clinging for salvation, with the exception of a saint here and there.

Mat 15:28 : Then Jesus, responding, said to her, O woman, great is thy faith; be it done unto thee as thou dost believe. And her daughter was healed from that hour.

Why did Jesus, with His apostles, suddenly leave Capernaum, and go away into Phoenicia, a heathen land? It was not to preach the gospel, as the time of the Gentiles had not yet arrived. It was to take much needed rest for their weary bodies. The Twelve had labored so assiduously in their double-quick evangelistic peregrinations throughout all Israel, that when they all returned to Him at Capernaum a few days previously, seeing them worn, jaded, hoarse, foot-sore, and leg-weary, He advised them to go aside into an uninhabited region and rest a little while. When they undertook it, the people in the cities dotting the bank of the Galilean Sea, observing them going away in a ship, some following in boats, and many running overland around the sea, anticipate their disembarkation, so that by the time they have reached the mountain park off the coast to the northwest, between Bethsaida and Tiberias, they find many people on the spot, the crowd increasing, as they pour in from all directions, till, by the middle of the afternoon, when our Lord, moved with compassion for the hungry, miraculously feeds them on five loaves and two fishes, they find a swelling throng of ten thousand. Though, sending away His disciples, dismissing the multitude, and going under the darkness of the ensuing night into the mountain to pray; walking out on the stormy sea at midnight, to the relief of His tempest-tossed disciples, embarking with them and returning home to Capernaum; the multitudes, embarking on several ships at Tiberias, follow on across the sea, where they find Him, and give audience to that wonderful sermon on entire sanctification (John 6), which upset so many of His disciples that they turn back, and walk no more with Him, now He resorts to a second attempt to secure that physical rest which He had already admonished them to take; as He knew that they had to carry the gospel to the ends of the earth and preach to all the Gentiles; hence the importance of hygienical prudence. Consequently they now leave the land of Israel, and go off among the heathens, to whom as yet they had no commission to preach. Though they propose to go into retirement and remain a little while in voluntary exile, in some way this woman finds them out. Syria and Phoenicia join by a mere air-line, and consequently there was much miscegenation between them, this woman being a mixed-blood of these two celebrated ancient Shemitic races. Such is her importunity, crying after them incessantly, that the disciples get utterly worn out with her annoyance; so they implead their Master to send her away. Consequently He dismisses her, by a positive notification that He is not sent to the Gentiles, but to the children of Abraham. Such is her importunity that the Master is constrained to deal very plainly with her, informing her as to the impropriety of taking the childrens bread and casting it to contemptible little dogs. The woman unhesitatingly accepts the situation, oblivious of the opprobrium, responding, Yea, Lord, for even the little dogs do eat the crumbs which fall from their masters table. At that moment, Jesus responds, Great is thy faith, O woman Let it be done unto thee as thou dost wish. From that moment the demon evacuated her daughter, so that she could lie down and rest sweetly on the bed like a tired child. O what a happy respite from raging mania! What is the solution of this wonderful problem? Why did Jesus call her dog? Of course, He knew all about her, even before He went thither; and traveled all the way from Capernaum, not only to give the Twelve and His own weary body. the much-needed rest, but to meet this wonderful woman, whose heart, amid all the superstitions of idolatry, the Holy Ghost had prepared for the mighty work of demoniacal ejectment, destined to bring a heavenly sunburst into her home. While we see here that this miracle was wrought commensurately with the faith of the mother, yet Mark, whose message Peter, an eye-witness, dictated, says nothing about her faith, but only indirectly emphasizes her humility, which is the granite pedestal on which alone the majestic column of faith can rise and penetrate the skies. Now you see that after Jesus has notified her that she is excluded by the impassable wall separating Jews and Gentiles, having discarded her under the opprobrious epithet of a contemptible little dog (as the Jews called all the Gentiles dogs, thus stigmatizing their impurity, as the dog is the unclean animal interdicted by the Mosaic law), when she unhesitatingly, without the slightest repellency of the insult, accepts the situation, shouting, Yea, Lord, even the little dogs do eat the crumbs which fall from their masters table: All right; I accept the situation, and take the dogs place under the table of my Lord and Master, infinitely delighted to be the Lords dog rather than the devils queen. That sweeps every objection from the field, and leaves Jesus her humble Servant. Consequently He says, outright, O woman, great is thy faith! Let it be done unto thee as thou dost wish; i.e., If you are humble enough to take a dogs place and be satisfied with dog-fare in the house of God, rather than a queenly crown in this wicked world, all right! You can have anything you want! All heaven is open to such humility! Come right along, and take it! This kind of humility and faith leaps a million of miles above the partition wall for ages standing between Jews and Gentiles; while the pearly gates spontaneously fly wide open, and angelic platoons sweep out from the golden city, making the heavenly arches ring, Welcome home, Syrophenician woman and demonized daughter!

Fuente: William Godbey’s Commentary on the New Testament

Mat 15:21-28. The Healing of the Greek Womans Daughter (Mar 7:24-30*).Lk. may have thought the story unacceptable to his Gentile readers. Mt. adds the saying, I was not sent but unto the lost sheep of the house of Israel. He makes the woman come out of the heathen territory, for Jesus could hardly go thither, much less work a miracle, after the prohibition to the disciples in Mat 10:5. Mat 15:23 f. suggests that He desired, out of compassion, to overstep His Divinely imposed limit, but that He must abide within it. There is a struggle in His mind. Perhaps Mat 15:26 is more accurate than Mar 7:27, which implies that Gentiles shall be fed by-and-by. Jesus is not concerned about the future, and the word first would have little meaning for the woman, though much to one who knew the work of Paul. But does the diminutive (hurtara, the little household dogs) point clearly to Gentiles? At any rate there is no contempt. Note that the woman knows Jesus as Son of David (cf. Mat 9:27*, Mat 12:23).

Fuente: Peake’s Commentary on the Bible

Verse 21

Went thence; from near Capernaum.–Tyre and Sidon; important cities on the coast of the Mediterranean, beyond the limits of the Jewish countries. He retired to this distant region for concealment and safety; but he could not be hid. (Mark 7:24.)

Fuente: Abbott’s Illustrated New Testament

15:21 Then Jesus went thence, and departed into the {e} coasts of Tyre and Sidon.

(e) Coasts which were next to Tyre and Sidon, that is in that region where Palestine faces toward Venice, and the sea of Syria.

Fuente: Geneva Bible Notes

5. The withdrawal to Tyre and Sidon 15:21-28 (cf. Mar 7:24-30)

As previously, opposition led Jesus to withdraw to train His disciples (cf. Mat 14:13-33). However, this time He did not just withdraw from Galilee but from Jewish territory altogether. The response of the Canaanite woman in this story to Jesus contrasts with that of the Jerusalem Pharisees and scribes in the preceding pericope. She was a Gentile with no pretensions about knowing the law, but she came to Jesus in humble belief trusting only in His grace. She received Jesus’ commendation whereas the critics had received His censure. This incident helped the disciples know how to deal with people who believed in Jesus, even Gentiles.

"This section at the close of the Galilean phase of Matthew’s story thus marks a decisive break from the previous pattern of Jesus’ ministry, a deliberate extension of the mission of the Messiah of Israel to the surrounding non-Jewish peoples. The whole new approach is a practical enactment of Jesus’ radical attitude toward Jewish purity laws which has just been declared in Mat 15:11-20; he and his good news will recognize no such restriction of the grace of God." [Note: France, The Gospel . . ., p. 588.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Matthew used the key word "withdrew" many times (cf. Mat 2:12; Mat 2:22; Mat 4:12; Mat 12:15; Mat 14:13). Tyre and Sidon stood on the Mediterranean coast about 30 and 50 miles north of Galilee respectively. This was pagan Gentile territory. This was not a mission to preach the kingdom in this Gentile region. Jesus was simply getting away with His disciples for a rest.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)