Exegetical and Hermeneutical Commentary of Matthew 15:23
But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
23. answered her not a word ] Jesus, by this refusal, tries the woman’s faith, that he may purify and deepen it. Her request must be won by earnest prayer, “lest the light winning should make light the prize.”
Observe that Christ first refuses by silence, then by express words.
Send her away ] By granting what she asks, by yielding, like the unjust judge, to her importunity.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 23. He answered her not a word.] Seemed to take time to consider her request, and to give her the opportunity of exercising her faith, and manifesting her fervour.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
23. But he answered her not a word.And his disciples came and besought him, saying, Send her away; forshe crieth after us(Also see on Mr7:26.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he answered her not a word,…. Not that he did not hear her, or that he despised either her person or petition, or that he was not moved with it; but to continue her importunity, and try her faith, and make it manifest: for like reasons the Lord does not always, and immediately, answer the requests of his people. This giving her no answer, either that he would, or would not help her, carried in it a tacit repulse of her, and a denial of assistance to her; and it seems as if she did for a while desist from her application to him, and betook herself to his disciples to plead with him for her:
and his disciples came; to the house where he was; who, it seems by this, had been elsewhere;
and besought him, saying, send her away; not in any shape, with any sort of answer, without curing her daughter, or without a promise of a cure; no, they desired she might be dismissed, with a grant of her request, to her entire satisfaction, as appears from Christ’s answer: the reason they give is,
for she crieth after us; not only because she was troublesome to them, was importunate with them, and would take no denial from them: she followed them wherever they went; there was no getting rid of her: but also, because her case was so moving, was delivered in such an affecting manner, and her cries were piercing, that they could not bear them; and therefore entreat him, that he would relieve, and dismiss her.
Fuente: John Gill’s Exposition of the Entire Bible
For she crieth after us ( ). The disciples greatly disliked this form of public attention, a strange woman crying after them. They disliked a sensation. Did they wish the woman sent away with her daughter healed or unhealed?
Fuente: Robertson’s Word Pictures in the New Testament
Send her away. With here request granted; for, as Bengel exquisitely remarks, “Thus Christ was accustomed to send away.”
Fuente: Vincent’s Word Studies in the New Testament
23. But he made no reply to her. In various ways the Evangelists bestow commendation on the faith of this woman. Here they bring before us her unshaken constancy; for the silence of Christ was a sort of refusal, and there is reason to wonder that she was not cast down by this trial, but her continuance in prayer was a proof of her perseverance. This appears, however, to be inconsistent with the nature of faith and of calling upon God, as it is described by Paul, who assures us that no man can pray aright till he has heard the word of God.
How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? (Rom 10:14.)
Who then will say that this woman had faith, who takes courage from her own feelings, though Christ is silent? But as Christ has two ways of speaking and of being silent, it must be observed, that though he withheld at that time the words of his mouth, yet he spoke within to the mind of the woman, and so this secret inspiration was a substitute for the outward preaching. Besides, her prayer arose out of the hearing of faith, (Rom 10:17😉 and, therefore, though Christ does not immediately reply, she continually hears the sound of that doctrine (417) which she had already learned, that Christ came as a Redeemer. In this way the Lord often acts towards those who believe in him; he speaks to them, and yet is silent. Relying on the testimonies of Scripture, where they hear him speaking, they firmly believe that he will be gracious to them; and yet he does not immediately reply to their wishes and prayers, but, on the contrary, seems as if he did not hear. We see then that the design of Christ’s silence was not to extinguish the woman’s faith, but rather to whet her zeal and inflame her ardor. But if a small seed of doctrine in a woman of Canaan yielded such abundant fruit, it ill becomes us to be dejected, if at any time he delays and does not immediately grant a favorable answer.
Send her away. The disciples present no request in favor of the woman, but as they are annoyed by her importunity, they desire that, in some way or other, she may be dismissed. It is a childish contrivance, which the Papists have endeavored to support by means of this passage, that departed saints are allowed to plead for us; for, granting that this woman solicited the disciples to give her some favor or assistance — which, however, cannot be proved from the passage — still there is a wide difference between the dead and living. It must be also observed, that, if they really intended to aid her by their advocacy, they obtain nothing.
(417) “ Toutesfois ceste doctrine ne laisse pas tousiours de retentir en son coeur;” — “yet that doctrine does not fail to resound continually in her heart.”
Fuente: Calvin’s Complete Commentary
(23) He answered her not a word.Two alternative views present themselves as to our Lords action in this matter. That which has found favour with nearly all ancient and most modern interpreters assumes that from the first He had purposed to comply with her request, and spoke as He did only to test and manifest her faith. Men have been unwilling to recognise the possibility of a change of purpose in the human nature of our Lord which they, unconsciously heretical, confused with the divine, and have preferred to fall back on the supposition of a simulated harshness. The truer and more reverential course, I venture to think, is to accept the impression which, apart from any priori theory, the facts seem naturally to make, and to see, in what passed, the prevailing power of prayer working on the sympathy of Christ, and leading Him to pass beyond the ordinary limits of His appointed work. On this assumption, it is our work to trace, with all reverence, the successive stages of the process. And first, even the silence is significant, and implies a conflict. It would have been easy to dismiss her with a word. But the tenderness which He felt towards this sufferer, as towards others, forbade that course, and yet the sense of the normal limitation of His work forbade the other. Silence was the natural outcome of the equilibrium of these conflicting motives.
Send her away; for she crieth after us.The disciples were clearly unable to enter into either of the two feelings which were thus contending for the mastery. Their words, as interpreted by our Lords answer, were, in some sense, a plea in favour of the woman. They wished Him to grant what she asked for, and so to dismiss her. And yet we feel that their words were far harsher than their Masters silence. They wanted only to be rid of her presence, which had followed them from the streets into the house, to be freed from the loud eager cries which vexed them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. He answered her not a word The order of his mission is limited to the house of Israel. There is indeed misery in plenty in heathendom; and though for them he will make atonement before he returns to his Father, yet his miracles and his preaching belong to Israel. Not a word He said no unkind word. He did not repel her. He simply kept upon his way to pass her, as he must the great mass of the world lying in sin and misery. Send her away They mean (though they are very careless in saying it) that he shall dismiss her by performing her request. But they would have our Lord merciful to her in order to get rid of her.
Crieth after us
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But he answered her not a word. And his disciples came and begged him, saying, “Send her away, for she continually calls after us.” ’
Jesus did not answer her. We should note in this regard that she was not addressing Him face to face but calling from a distance, so that there was nothing impolite about it. No doubt in fact Jesus often heard people calling things out from a distance, and could not respond to all who did so. But there was another time when Jesus did not answer, and that was in the case of the woman taken in adultery (Joh 8:6). It suggests therefore deep thought in the face of a dilemma. He was not quite sure what to do, for the reason shortly to be given, and was no doubt praying to His Father for guidance. Meanwhile she continued to call after them, and the disciples seemingly saw no reason why He should not do as she asked and send her away. Indeed they were clearly getting very embarrassed. They were in foreign parts and she was drawing too much attention to them.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus makes a trial of her faith:
v. 23. But He answered her not a word. And His disciples came and besought Him, saying, Send her away, for she crieth after us.
v. 24. But He answered and said, I am not sent but unto the lost sheep of the house of Israel.
Christ’s Sphere of Activity in his Prophetic Office
A good many unprejudiced, believing Bible-readers have struggled with a feeling of offended surprise at the words of Christ to the woman of Canaan: “I am not sent but to the lost sheep of the house of Israel,” Mat 15:24. It may seem strange, also, that Christ commands His disciples: “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not,” Mat 10:5-6. It is a matter of record, furthermore, that Jesus spent His ministry within the boundaries of Palestine, touching the adjacent heathen countries only by way of passing through quickly, as in the story told above.
Over against these facts there seems to stand the testimony of the prophets, whose predictions as to the sphere of Christ’s activity are such as to cause one to feel that the entire earth is Christ’s sphere of personal effort. The prophet says: “I will also give Thee for a light to the Gentiles,” Isa 49:6. “And the Gentiles shall come to thy light, and kings to the brightness of thy rising,” Isa 60:3. “He will teach us of His ways,” Isa 2:3. “The nations shall be blessed in Him, and in Him shall they glory,” Jer 4:2. “All nations whom Thou hast made shall worship before Thee,” Psa 86:9.
The contradiction is only apparent, however. St. Paul rightly says: “Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also,” Rom 3:29. The solution is easy if we remember two points. In the first place, Christ, in the case of the woman of Canaan, speaks of His own personal work. So far as His person was concerned. His ministry was limited to His countrymen, the Jews. In the second place, His instructions to His disciples indicate that it was God’s will that the work of the new covenant should begin at Jerusalem, Luk 24:47. Throughout the New Testament this fact, that God wanted to make the people of His choice the recipients of the Gospel-message first among all nations, stands out very strongly.
But the work was not to be confined to the people of Judea or Palestine, Luk 24:47; Act 1:8. Jesus Himself gave evidence of that. The first persons to give Him homage from outside of Bethlehem were the Magi from the East, Gentiles, by all accounts, Mat 2:1-12. He Himself praised the faith of the centurion of Capernaum, Mat 8:10. He converted the woman of Samaria and many of her townspeople, Joh 4:1-54. He was overcome by the faith of the Syrophoenician woman, Mat 15:28. He predicted the coming of the Gentiles into the fold. Mat 8:11; Luk 13:29. He, finally, gave to His disciples the great command to go into all the world and preach the Gospel to every creature. Mat 28:19; Mar 16:15. All of which goes to show that God wanted His work to be carried out in an orderly way, according to a preconceived plan.
“Now He, the Light of the world, is indeed come for the salvation of the whole world, but for the establishment of the kingdom of light and life by the preaching of the Gospel and by the working of miracles, wherein the coming of the kingdom of heaven is indicated, He is sent only to the lost sheep of the house of Israel, a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, Rom 15:8, in order that the Shepherd of Israel might become the Shepherd of all nations in mercy. Salvation is of the Jews, Joh 4:22, and Simeon’s prophecy of the Savior of all people and of the Light of the Gentiles, to the glory of the people of Israel, must be fulfilled, Luk 2:32. He says indeed: ‘Other sheep I have, which are not of this fold; them also must I bring’; but the Prophet of Galilee would not be a teacher of the Gentiles, but the voice of His calling should issue only through the mouths of the apostles, after He had completed the redemption of the world, in order that all the dispersed that by faith in Him would become children of God, might be brought together, Joh 11:52.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 15:23. But he answered her not a word Jesus did not seem to regard the woman, intending that the greatness of her faith should be made to appear; 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. In the mean time his disciples, being ignorant of his design, were uneasy at the woman’s importunity, thinking, that issue was permitted to follow them, they should soon be discovered. Desirous, therefore, to get rid of her, they intreated their master to dismiss her, as he was used to dismiss such petitioners, that is to say, with the grant of her request. The version of 1729 renders the clause, His disciples came and intreated him to grant her request; for, said they, she is very importunate with us. As it appears from Mar 7:24 that Christ was entered into an house, and that the application of this woman prevented his being concealed, as he seemed desirous to have been; it appears probable, that, having learned that Jesus was there, she watched for the disciples, as they went in and out, and having cried after them some time, she at length got admittance into the house, and with the profoundest respect accosted him; at first from some distance, and then drew near, and threw herself at his feet. See Doddridge.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 15:23 . At first a silent indication, and then an express intimation of His disinclination to favour her.
] send her away , that is, with her request granted . Bengel says well: “Sic solebat Jesus dimittere.”
Thus they begged Jesus; very frequently in the New Testament (in Matthew, only on this occasion; in Mark, only in Mat 7:26 ; in Luke and John, very often; in Paul, only in Php 4:3 ; 1Th 4:1 ; 1Th 5:12 ; 2Th 2:1 ), and contrary to classical usage, though according to the LXX. (= , see Schleusner, Thes. II. p. 529). is used in the sense of to beg, to request. It is not so with regard to . See note on Mat 16:1 .
, . . .] so importunate is she.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“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 am not sent but unto the lost sheep of the house of Israel.”
But Jesus answered her not a word. What a discouragement Was here. Is this the Lord Jesus, who commanded every poor, weary, and heavy laden sinner, to come to him, assuring them, that they should find rest unto their souls. And doth Jesus remain silent, and seemingly inattentive to the earnest cries of this poor creature Oh! ye that know the history of this woman, and behold that the end of the Lord is very pitiful and gracious, learn from hence how to form conclusions, when at any time, there is a silence at the heavenly throne. Jesus both hears, and sees, and knows all your sorrows: yea, himself it is, that measures out your portion of exercise; and is all the while infinitely more disposed, to administer the needed comfort, than you are to ask it. But he waits to be gracious: that is, waits the properest time, which is the best time to answer his purpose, and your real happiness. Jesus, therefore, for the present answers the poor woman not a word. And this gives occasion to the disciples to interest themselves in her behalf. Send her away: she crieth after us. They knew not what was in the Lord’s intention. Ministers of Christ, do well to bear the persons, and the wants of the Lord’s people in their prayers before the throne; and like their Master, in his High Priestly office, go in before the mercy-seat, as Jesus doth, with their names upon their breast and in their hearts. But here they rest. They can go no further.
I am not sent, saith Jesus, but to the lost sheep of the house of Israel. Commentators generally agree, that Christ, as .the minister of the Circumcision, meant to say by this, that his commission was only to Israel. And on confirmation when he sent his disciples out to preach, he commanded them not to go in the way of the Gentiles. Mat 10:5-6 . But I am free to confess, that notwithstanding all this, I do not conceive that the Lord Jesus could mean that his commission was limited to the Jewish nation. He came to seek, and save that which was lost. And what was lost, but his spouse, his Church, to whom he betrothed himself, before all worlds? And was not the Gentile Church, as much as the Jewish, included? Read those scriptures, Isa 49:1-6 ; Son 6:9 ; Joh 10:15-16 ; Gal 3:28-29 ; The Lord’s answer to the disciples, was therefore meant, for the further exercise of her faith.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
Ver. 23. But he answered her not ] Tacet ore, sed loquitur ei spirit, ut fortius clamet, saith an interpreter. Christ answereth her not with his mouth, but speaketh unto her by that sweet and secret voice of his Spirit, to cry louder. No man prays heartily but he hath so much comfort, at least, that he will come again to God, who secretly supports his suppliants, and by that peace inconceivable guards their hearts and minds that they pray and faint not ( ), Phi 4:7 .
Send her away, for she cries ] Men may be tired out with incessant suits, as the unjust judge was, and as these disciples were weary to hear the poor woman’s outcries, repeating the same request over and over. Give her, therefore, say they, either an alms or an answer, that she may be silenced, and we eased. But it is otherwise with God, the more often we come to him the better welcome; the louder we cry, the sooner we are heard; and the often repetition of the self-same petition, till we put the Lord out of countenance, put him (as you would say) to the blush, and even leave a blot in his face, as the Greek word signifies, Luk 18:5 ; ( ), this is the best melody we can make him. He looks out of the casements of heaven on purpose to hear it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] The reason alleged by the disciples must be coupled with our Lord’s unwillingness to be known, stated by Mark ( Mar 7:24 ), and means, ‘ she will draw the attention of all upon us .’ The word does not necessarily imply granting her request, nor the contrary; but simply dismiss her, leaving the method to our Lord Himself.
Fuente: Henry Alford’s Greek Testament
Mat 15:23 . .: a new style of behaviour on the part of Jesus. The rle of indifference would cost Him an effort. ( W. and H [93] as if contracted from ), besought; in classics the verb means to inquire. In N. T. the two senses are combined after analogy of . The disciples were probably surprised at their Master’s unusual behaviour; a reason for it would not occur to them. They change places with the Master here, the larger-hearted appearing by comparison the narrow-hearted. , get rid of her by granting her request. : they were moved not so much by pity as by dread of a sensation. There was far more sympathy (though hidden) in Christ’s heart than in theirs. Deep natures are often misjudged, and shallow men praised at their expense.
[93] Westcott and Hort.
Fuente: The Expositors Greek Testament by Robertson
But, &c. Because a Gentile had no claim on the Son of David. Figure of speech Accismus. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] The reason alleged by the disciples must be coupled with our Lords unwillingness to be known, stated by Mark (Mar 7:24), and means, she will draw the attention of all upon us. The word does not necessarily imply granting her request, nor the contrary; but simply dismiss her, leaving the method to our Lord Himself.
Fuente: The Greek Testament
Mat 15:23. , but) It was fitting that this declaration, and as it were protestation of the unworthiness of the heathen, should precede the declaration of individual worthiness for which it prepared the way: nor did our Lord grant help so much to the prayers of the Canaanitess alone, as to those of the Canaanitess and the disciples together.- -, answered not-a word) Thus the LXX. in Isa 36:21; 1Ch 21:12.-, dismiss) An instance of metonymy of the consequent for the antecedent: i.e. Help as you are wont, cf. Mat 15:24; for our Lord was not wont to dismiss those who called upon Him for aid without according it.-, cries out) We may suppose that the disciples feared the judgment of men, and made their petition to our Lord, both for their own sake, lest her crying out should produce annoyance, and for the sake of the woman herself.
Fuente: Gnomon of the New Testament
Gen 42:7, Deu 8:2, Psa 28:1, Lam 3:8
Send: Mat 14:15, Mar 10:47, Mar 10:48
Reciprocal: 2Ki 4:27 – thrust 2Ki 5:10 – sent a messenger Job 30:20 – I cry Mat 20:31 – rebuked Mar 6:36 – General Mar 7:27 – Let Mar 8:33 – he rebuked Luk 4:38 – they Luk 9:12 – Send Luk 18:5 – weary Joh 8:6 – as though
Fuente: The Treasury of Scripture Knowledge
DIVINE SILENCES
But He answered her not a word.
Mat 15:23
Christ had His moods of sternness. These words of Our Lord suggest a thoughtful consideration of what we may call the Divine silences. History, the Bible, and our own experience, each is full of them. Most of us know them to our cost, many to their blessing. And to observe the varieties of them, to discover their meaning, to recognise their wisdom, and to secure their blessing, is to go a long way in fathoming the counsels of God.
I. Questions which God refuses to answer.There are questions which God refuses to answer.
(a) God will not answer dishonest questions; questions put in an insincere spirit, with a matured purpose, with no intention of obedience, in insolent frivolousness; on one or all of these grounds, we find our Lord refused to answer certain demands of the Pharisees; of the High Priest, of Pilate, of Herod.
(b) God will not answer presumptuous questions; questions which skirt the mysterious borderland between the visible and the invisible; questions on which neither Scripture, nor conscience, nor nature casts one gleam of light.
(c) God will not answer speculative questions. The origin of evil is one of these questions. The Bible explains little, it only drops hints about it. But it does tell us that evil is to be overcome with good.
(d) God will not answer controversial questions. When the disciples asked, Wilt Thou at this time restore the kingdom to Israel? He distinctly declined to answer: It is not for you to know the time and seasons which the Father hath kept in His own power. And that answer is the key to many other questions.
II. Questions which God consents to answer.There are questions which God consents to answer. Such questions are practical, and we do not always appreciate His answers. They are questions about pain, duty, and truth. Our Lords answer to the disciples about the man that was born blind illustrates this. He will answer about truth in a degree we must appreciate, by methods we must accept, and on conditions which we must observe. His promise is not to impart truth to us instantly or entirely, but by His Spirit to show us the way into truth, and to leave us there to find it for ourselves.
III. Never silent to those who seek.Of this we may be perfectly certain, that, whatever may be Christs silences to those who deserve them, He is never silent to those who seek His salvation, and crave His grace, and bear His Cross, and trust His love.
Bishop Thorold.
Illustration
We are sometimes tempted to think that, had we been told but a little more, much hot controversy, and much perilous division, and much weakening of strength in the face of the enemy might have been spared to the Church of God. If, for instance, but one clear direction had been given about the baptism of infants, there would have been no opportunity, or, as others would put it, no excuse for a separate body of Christians to whom the ordinance that we Churchmen love is felt to be an unreal and even a superstitious thing. If in the very important matter of Church government we had been enabled to gather, not only from logical inference, and not only from historical continuity, the rule or order most pleasing to God, and edifying for man, but from a distinct sentence of Christs, the three last centuries of Church history might have been spared many a rent and tear in the robe of outward unity; many a blow and wound aimed by hot and even venomous tongues from brother at brother, and by saint at saint, might also have been spared us. The Head of the Church has thought differently.
(SECOND OUTLINE)
HE KNOWS
I. Silence in the Word of God.This to the spiritual mind is deeply significant and instructive. Are there not doctrines and revelations and statements in the Bible around which a solemn silence reignsa silence which eternity alone will break? Leave the mode of the Divine existence to the explanationif, indeed, it ever will be explainedof a higher and more perfect state of knowledge. Cease to speculate respecting the origin of sinthe permission of evilthe apparent discrepancies of revealed truththe mysteries of the Divine government in the worldthe un-revealed details of the future world; leave these questions where God has left themin solemn, awful, unbroken silence.
II. The silence of Christs love.The sense or enjoyment of the Lords love in the soul may for a season be suspended; the voice of love be still. Jesus answers not a word. There was love in His heart towards the mother suing at His feet on behalf of her daughter, but it was silent love. Wait in faith and patience; Jesus will break the silenceChrist will speak; the tempest shall subside, the clouds shall vanish, and sweet the peace your Father will give.
III. The silence of Jesus in prayer.You approach the throne of grace, you draw near the mercy-seat, butHe answers you not a word! Jesus is silent. The silence of God in prayer is to be interpreted but as a test of our sincerity, and as a trial of our faith.
IV. The silence of God in His dark and afflictive providences.How often have these dispensations gathered around you in gloom and mystery, the deep, the awful stillness of which not a divine syllable has broken. You know not; but He knows. Rest in Him.
The Rev. Dr. Octavius Winslow.
Fuente: Church Pulpit Commentary
5:23
Jesus had his own way of trying out the faith of those who sought favors of him, and he used it here by appearing to ignore the woman. But she was not to be discouraged by this seeming indifference, for she continued crying after him until the disciples became impatient and asked Jesus to send her away.
Fuente: Combined Bible Commentary
Mat 15:23. But he answered her not a word. (Mat 15:23-25, peculiar to Matthew.) By this unwonted silence our Lord would try her faith; and prove it to His disciples. They were Jews, and must learn to intercede for a heathen woman, before they could carry the gospel to the Gentiles.
Dismiss her. They did not mean: refuse her request (see Mat 15:24).
For she crieth after us. Arousing public attention which they knew the Lord would avoid. Their language was not selfish, but a recognition of the womans importunate earnestness, perhaps of her faith.
Fuente: A Popular Commentary on the New Testament
Strange! That a miserable supplicant should cry and sue, whilst the God of mercy is speechless. What! is the fountain of mercy dried up? O Saviour! we have oft found cause to wonder at thy words, but never till now at thy silence.
Learn hence, that Christ doth sometimes delay to return an answer to a well qualified prayer. Sometimes his people do not pray earnestly enough; sometimes they pray too earnestly, for some outward and temporal mercy; sometimes the mercy they pray for is not good for them, or it may be it is not yet good for them. Let us not then judge of God’s hearing prayer by his present answer.
Fuente: Expository Notes with Practical Observations on the New Testament
15:23 {5} But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
(5) In that Christ sometimes shuts his ears, as it were, to the prayers of his saints, he does it for his glory, and our profit.
Fuente: Geneva Bible Notes
The disciples probably wanted Jesus to heal the woman’s daughter so she would stop bothering them. Jesus had previously healed many demon-possessed people (Mat 4:24; Mat 8:16; Mat 8:28; Mat 8:33; Mat 9:32; Mat 12:22). However, He declined to do so here because His mission was to the Jews. "The lost sheep of the house of Israel" probably means the lost sheep, namely, the house of Israel rather than the lost sheep who are a part of the house of Israel (cf. Mat 10:6).
"He still claims the place of the King who shall shepherd Israel (Mat 2:6; 2Sa 5:2)." [Note: Toussaint, Behold the . . ., p. 195.]
"A good teacher may sometimes aim to draw out a pupil’s best insight by a deliberate challenge which does not necessarily represent the teacher’s own view-even if the phrase ’devil’s advocate’ may not be quite appropriate to this context!" [Note: France, The Gospel . . ., p. 591.]