26<\/strong>. a Greek<\/em> ] St Matthew describes her as a “ woman of Canaan<\/em> ” (Mat 15:22<\/span>), St Mark calls her a Greek, a Syrophnician<\/em>. The first term describes her religion, that she was a Gentile; the second the stock of which she came, “which was even that accursed stock once doomed of God to total excision, but of which some branches had been spared by those first generations of Israel that should have extirpated them root and branch. Everything, therefore, was against this woman, yet she was not hindered by that everything from drawing nigh, and craving the boon that her soul longed after.” Trench on the Parables<\/em>, p. 339. She is called a Syro<\/strong> phnician<\/em>, as distinguished from the Liby<\/strong> phnicians<\/em>, the Phnicians of Africa, that is, Carthage. Phnicia belonged at this time to the province of Syria.<\/p>\n Verse 26. The woman was a Greek<\/B><\/I>] Rosenmuller has well observed, that all heathens or idolaters were called , Greeks<\/I>, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or AEthiopians. Jews and Greeks divided the whole world at this period.<\/P><\/p>\n 26. The woman was a Greek<\/B>thatis, “a Gentile,” as in the Margin.<\/I> <\/P> a Syrophoelignician bynation<\/B>so called as inhabiting the Phoelignician tract ofSyria. JUVENAL uses thesame term, as was remarked by JUSTINMARTYR and TERTULLIAN.Matthew (Mt 15:22<\/span>) calls her”a woman of Canaan”a more intelligible description tohis Jewish readers (compare Jdg 1:30<\/span>;Jdg 1:32<\/span>; Jdg 1:33<\/span>).<\/P> and shebesought him that he would cast forth the devil out of herdaughter<\/B>“She cried unto Him, saying, Have mercy on me, OLord, Son of David: my daughter is grievously vexed with a devil”(Mt 15:22<\/span>). Thus, though noIsraelite herself, she salutes Him as Israel’s promised Messiah. Herewe must go to Mt 15:23-25<\/span>for some important links in the dialogue omitted by our Evangelist. <\/P> Mt15:23<\/span>: <\/P> Buthe answered her not a word<\/B><\/I> <\/B>Thedesign of this was first, perhaps, to show that He was not sent<\/I>to such as she. He had said expressly to the Twelve, “Go notinto the way of the Gentiles” (Mt10:5<\/span>); and being now among them Himself, He would, forconsistency’s sake, let it be seen that He had not gone thither formissionary<\/I>purposes. Therefore He not only kept silence, but had actually leftthe house, andas will presently appearwas proceeding on His wayback, when this woman accosted Him. But another reason for keepingsilence plainly was to try and whet her faith, patience, andperseverance. And it had the desired effect: “She criedafter them,<\/I>” which shows that Hewas already on His way from the place. <\/P> AndHis disciples came and besought Him, saying, Send her away; for<\/B><\/I><\/B>she crieth after us<\/B><\/I> <\/B>They thought hertroublesome with her importunate cries, just as they did the peoplewho brought young children to be blessed of Him, and they ask theirLord to “send her away,” that is, to grant her request andbe rid of her; for we gather from His reply that they meant tosolicit favor for her, though not for her sake so much as their own. <\/P> Mt15:24<\/span>: <\/P> ButHe answered and said, I am not sent but unto the lost sheep of<\/B><\/I><\/B>the house of Israel<\/B><\/I> <\/B>a speech evidentlyintended for the disciples themselves, to satisfy them that, thoughthe grace He was about to show to this Gentile believer was beyondHis strict<\/I> commission, He had not gone spontaneously<\/I> todispense it. Yet did even this speech open a gleam of hope, could shehave discerned it. For thus might she have spoken: “I am notSENT, did He say? Truth,Lord, Thou comest not hither in quest of us,<\/I> but I come inquest of Thee;<\/I> and must I go empty away? So did not the womanof Samaria, whom when Thou foundest her on Thy way to Galilee, Thousentest away to make many rich!” But this our poorSyrophoelignician could not attain to. What, then, can she answer tosuch a speech? Nothing. She has reached her lowest depth, her darkestmoment: she will just utter her last cry: <\/P> Mt15:25<\/span>: <\/P> Thencame she and worshipped Him, saying, Lord, help me!<\/B><\/I> <\/B>Thisappeal, so artless, wrung from the depths of a believing heart, andreminding us of the publican’s “God be merciful to me a sinner,”moved the Redeemer at last to break silencebut in what style? Herewe return to our own Evangelist. <\/P><\/p>\n The woman was a Greek<\/strong>,…. Or Gentile, an Heathen woman, which made her faith the more remarkable. So the Syriac, Persic, and Ethiopic versions call her; which she might be, and was, though she was a woman of Canaan, as she is said to be in Mt 15:22<\/span>, for though the land of Israel in general, was called the land of Canaan, yet there was a particular part, which was at first inhabited by Canaan himself, which bore this name; and is the same with Phoenicia, of which this woman was an inhabitant, and therefore she is afterwards called a Syrophoenician; [See comments on Mt 15:22]<\/span>. And this place was now inhabited by Gentiles; hence the Jews often distinguish between an Hebrew and a Canaanitish servant; of which take an z instance or two;<\/p>\n “an Hebrew servant is obtained by money, and by writing, a Canaanitish servant is obtained by money, and by writing, and by possession.”<\/p>\n Again a,<\/p>\n “he that does injury to an Hebrew servant, is bound to all these (i.e. to make compensation for loss, pain, healing, cessation from business, and reproach), excepting cessation from business–but he that hurts a Canaanitish servant, that belongs to others, is bound to them all.”<\/p>\n And by a Canaanitish servant, they understand any one that is not an Israelite; for an Hebrew and a Canaanite, are manifestly opposed to one another. This woman being of Phoenicia, as appears by what follows, which was sometimes called Canaan, might be said to be a woman of Canaan, and also a Gentile.<\/p>\n A Syrophoenician by nation<\/strong>; or extract. The Syriac and Persic versions say she was “of Phoenicia of Syria”; and the latter, by way of explanation, “of Emisa”. The Arabic version adds, “her extraction was of Ghaur”; and the Ethiopic version says, she was “the wife of a Syrophoenician man”; [See comments on Mt 15:22]<\/span>.<\/p>\n And she besought him, that he would cast forth the devil out of her daughter<\/strong>; which she was persuaded, by what she had heard of him, he was able to do, by a word speaking, though her daughter was not present.<\/p>\n z Misn. Kiddushin, c. 1. scct. 2, 3. a Misn. Bava Kama, c. 8. sect. 3.<\/p>\n A Greek, a Syro-Phoenician by race <\/B> (H, <\/SPAN><\/span>). “A Greek in religion, a Syrian in tongue, a Phoenician in race” (Bruce), from Euthymius Zigabenus. She was not a Phoenician of Carthage.<\/P> She besought <\/B> (<\/SPAN><\/span>). Imperfect tense. She kept at it. This verb, as in late Greek, is here used for a request, not a mere question. Abundant examples in the papyri in this sense. <\/P> <\/p>\n Syro – Phoenician. Phoenician of Syria, as distinguished from a Libyo – Phoenician of North Africa, Libya being often used for Africa.<\/P> <\/p>\n <\/strong><\/p>\n 1) “The woman<\/strong> was a Greek,” <\/strong>(he de gune en Hellenis) “Yet the woman was a Greek,” of a different race from our Lord who was a Jew, Mat 15:21<\/span>. She was a Gentile.<\/p>\n 2) “A Syrophenician by nation,” <\/strong>(Surophoinikissa to genei) “A Syrophenician by nationality.” For the first time it appears that our Lord ministered to a Gentile. She was a Greek by race and religion, a Syrian by tongue or language, and a Phoenecian by nationality.<\/p>\n 3) “And she besought Him,”<\/strong> (kai erota auton) “And she asked (petitioned) him,” strongly, emotionally appealed to Him – – It is called “cried to Him,” Mat 15:22<\/span>. She also addressed and recognized Him as “Lord” and “Son of David,” as confirmed above and Mat 11:1-30<\/span>.<\/p>\n 4) “That He would cast<\/strong> forth the devil,” <\/strong>(hina to daimonion ekbale) “In order that He might expel the demon,” also referred to as an unclean spirit, Mar 7:25<\/span>. It is believed that these demons are fallen angels, under chains or restraints in their wicked deeds and incitations of evil until the judgment day, 2Pe 2:4<\/span>; Jud 1:6<\/span>.<\/p>\n 5) ”Out of her daughter.”<\/strong> (ek tes thugatros autes) ”Out of control over her young daughter,” She continued this appeal until the disciples complained and requested Him to send her away, Mat 15:22-23<\/span>. They themselves had a racial pride, stained by prejudice, which continued in Peter until after Pentecost, when sent by a vision to the house of Cornelius, Act 10:1-43<\/span>. She called upon Jesus, though she was an heathen, to do for her daughter what she could not do for her,<\/p>\n (26) A Greek<\/strong>i.e.,<\/em> in the sense which the word had gained in Palestine, a Gentile, as in Rom. 1:16<\/span>; Rom. 2:9-10<\/span>. The modern use of Frank in the East for Europeans of every country, offers an analogous extension of the original meaning of a name.<\/p>\n Syrophenician.<\/strong>The word, which occurs in Juvenal (Sat. viii.<\/em> 159), may be noted as an instance of St. Marks tendency to use Latin forms. The Emperor Adrian divided the province of Syria into three partsSyria proper, Syro-Phnicia, and Syria-Palstinaand we may well believe that this official distinction rested on a pre-existing nomenclature.<\/p>\n ‘Now the woman was a Greek, a Syrophoenician by race. And she pleaded with him that he would cast out the demon from her daughter.’<\/p>\n Mark, like Matthew, makes absolutely clear that the woman was not of the Jewish race. She was ‘a Greek’, although not by race for she was a Syrophoenician. So ‘a Greek’ probably simply means a Gentile. Alternately it may signify Greek in culture and language.<\/p>\n ‘A Syrophoenician by race.’ A Phoenician of Syria in contrast to those of Carthage.<\/p>\n ‘Pleaded with Him.’ That is, described the situation and earnestly begged Him to accompany her to rid her daughter of this dreadful demon that was possessing her.<\/p>\n ‘That He would cast out the demon.’ In Mar 7:25<\/span> it was described as ‘an unclean spirit’. That was Mark’s way of describing it. This was the woman’s, ‘a demon’. ‘Unclean’ would mean nothing to her. And that is the point. If Jesus had just responded without further comment she would simply have gone away and thanked her gods. But Jesus gently made her face up to the fact that there was only one God Who could help her, and that she must first acknowledge Him.<\/p>\n 26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 26. A Greek<\/strong> ] i.e.<\/em> a Gentile, as Rom 2:9<\/span> , profane by profession; a Canaanite, St Matthew saith she was: confer Zec 14:21<\/span> . <\/p>\n 26.<\/strong> ] <\/strong> <\/strong> .<\/strong> , because there were also <\/strong> , Carthaginians.<\/p>\n Mar 7:26<\/span> . , , , a Greek in religion, a Syrian in tongue, a Phenician in race (Euthy. Zig.). The two last epithets combined into one ( .) would describe her as a Syrophenician as distinct from a Phenician of Carthage. Mk. is careful to define the nationality and religion of the woman to throw light on the sequel.<\/p>\n The woman But (or Now) the woman. <\/p>\n Greek = Gentile, Greek. hellenis. Used in a general sense for non-Jewish. <\/p>\n Syrophenician. Phenicia in Syria, to distinguish it from Phenicia in North Africa (Libyo-Phenicia). <\/p>\n besought. App-134. Not the same word as in Mar 7:22. <\/p>\n the devil = the demon: the spirit of Mar 7:25. <\/p>\n 26.] ., because there were also , Carthaginians.<\/p>\n Mar 7:26. , a Greek) The term being taken in a wide sense.- ) Clemens Al., in Protrept., makes mention of . Tertullian mentions Syrophnice: see ad Marcion: also Justin M. against Trypho. Juvenal speaks of Syrophnix udus, The feminine , which Herodian has, is formed on the same analogy as , , , .-[ , the demon) that unclean spirit which had taken possession of the girl.-V. g.]<\/p>\n Greek <\/p>\n (See Scofield “Mat 15:21”) <\/p>\n Greek: or, Gentile, Isa 49:12, Gal 3:28, Col 3:11 <\/p>\n a Syrophenician: Mat 15:22 <\/p>\n Reciprocal: Mar 9:17 – I Mar 10:48 – but Luk 4:25 – many Joh 12:20 – Greeks Act 14:1 – Greeks Gal 2:15 – sinners<\/p>\n 6<\/p>\n In the time of Christ all persons who were not Jews were regarded as Gentiles whatever their nationality might be, hence this woman being Greek is rendered Gentile in the margin. By nation she was a Syro-phenician which is a compound word meaning a mixture of the Phoenician and Syrian territories. The writer mentions this as an explication of the attitude that Jesus at first maintained in testing her faith.<\/p>\n Mar 7:26. A Greek, i.e., a Gentile in religion.<\/p>\n Syrophenician by race, such a nation no longer existed. There were Phenicians at Carthage in Libya (Africa), as well as in Syria. The Phenicians were Canaanites by extraction (comp. Mat 15:22).<\/p>\n She besought him. Here occurred all the details given in Mat 15:23-25.<\/p>\n Verse 26 <\/p>\n A Greek; of Greek descent. <\/p>\n 7:26 The woman was a {m} Greek, a {n} Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.<\/p>\n (m) By nationality, profane.<\/p>\n (n) A neighbour of or near to Damascus.<\/p>\n The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. 26. a Greek ] St Matthew describes her as a “ woman of Canaan ” (Mat 15:22), St Mark calls her a Greek, a Syrophnician. The first term describes her religion, … Continue reading “Exegetical and Hermeneutical Commentary of Mark 7:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24476","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24476","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24476"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24476\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24476"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24476"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24476"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"