Mark 7:24

See this miracle explained in the notes at Mat 15:21-28.

Mar 7:24

Would have no man know it - To avoid the designs of the Pharisees he wished to be retired.

Mar 7:26

A Greek - The Jews called all persons “Greeks” who were not of their nation. Compare Rom 1:14. The whole world was considered as divided into Jews and Greeks. Though she might not have been strictly a “Greek,” yet she came under this general appellation as a foreigner.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mar_7:24

But He could not be hid.

He could not be hid

There are some persons in this world who cannot be hid: by birth, inheritance, or talent, they come to the front. But this was not the case here. Christ was but the reputed son of a village carpenter, a poor despised Nazarene. Yet He could not be hid. And no wonder. He had come to seek and save that which was lost, to fulfil all prophecy, to preach the everlasting gospel, to work such miracles as the world had never seen; therefore the fame of Him spread abroad.

1. The Lord Jesus Is not hid. He may be plainly seen by those who will use their eyes-in the works of creation, in His Word, in the effects of His grace.

2. He ought not to be hid. We must renounce self to announce Christ. He is the only remedy for the yearning cry of humanity.

3. He cannot be hid. The Christian sky may be clouded for a time, but it will clear, and the Sun of Righteousness burst forth in fresh power and glory. All things are preparing for His coronation. He must reign. Over all mans resistance, His purpose must prevail.

4. He will not be hid. A day is coming, when every eye shall see Him, and self-deception will be no longer possible. (J. Fleming, B. D.)

Why Christ cannot be hid

Because-

1. Great need will seek Him out.

2. True love will surely find Him.

3. Earnest faith will ever lead to Him.

4. His own heart will betray Him.

5. His disciples will make Him known. (A. Rowland, B. A.)

He could not be hid

Tacitus saith of Brutus-The more he sought to secrete himself, the more he was noticed.

The open secret of character

I. Christ desired to be hid. He entered into a house, and would have no man know it. We are sure this desire was not prompted by fear or shame, that it did not spring from caprice or unworthy policy. One reason will be found-

1. In the modesty of high goodness. There is a religiousness which clamours for recognition. Far removed from this stagey pietism it the goodness which does not clamour for recognition. With all her magnificence, how modest is Nature. Christs character and life is the grandeur of the firmament-silent, simple, severe. He enjoined upon His disciples constant sequestration, and Himself set the example. Let us remember the modesty illustrated by the Master, enjoined by Him. He forever discarded the trumpet. Let your light so shine. Have we been anxious for distinction or applause? Have we cared for the foreground? Let us rise to a more perfect life, and we shall think less of society, less of ourselves, and live more than content in the eye of God.

2. The sensitiveness of high goodness constrained Christ to privacy. Wherever you find rare purity, you find this shrinking from the corruptions of the times. We find the same desire to escape from the worlds wickedness in the Master Himself, and it is so shared by all His pure-hearted followers. Monasticism had its origin, to a considerable extent, in this shrinking of the saints from the corruptions of their age.

II. Christ could not be hid. With all His miracle working power, He could not accomplish this; and all who are thoroughly like their Master share this inability. High goodness desires to hide; it cannot be hid.

1. Christ could not be hid because of the manifestiveness of such goodness. Goodness is self-revealing. This is true in large measure of genius, of culture, and this is preeminently true of character. It cannot be hid. That Christ could not hide Himself is manifest from other passages than our text, e.g., when the disciples walked with Him to Emmaus. However carefully He might shroud Himself, some rift in the cloud, some shifting of the darkness, would betray the hidden glory. And, indeed, the course adopted of making Palestine the scene of the Incarnate Life is itself the supreme illustration of the necessary manifestations of glorious character. It is ever thus with worthy lives-hidden, they are revealed; all the more impressively revealed for the attempt at retirement and suppression. Christ could not be hid, because of humanitys felt need of what great goodness has to give. Mark the event which drew Christ forth from His sequestration. How she knew of the power and presence of Jesus it boots little to conjecture. Misery has a swift instinct for a helper, and, as Lange observes, The keen sagacity with which need here scents out and finds her Saviour is of infinite, quite indeterminable, magnitude. All this is true, in its measure, of those who are like Christ. The world needs them, knows them, and denies them retirement and leisure.

3. Christ could not be hid, because of the self-sacrificing nature of His perfect goodness. When the afflicted woman made herself and her sorrow known to the Master, He did not refuse to come forth from His hiding place. Desiring to be hid, we are half like Jesus Christ; desiring to be hid, but forced by charity into the light, we are like Christ altogether. Let us, in these days of manifold luxury and chronic self-indulgence, remember the admonition of the Prophet (Amo_6:4-6). (W. L. Watkinson.)

Pharisaic hypocrisy inflictive to the holy nature of Christ

Culture of any kind is pained by contact with coarseness and imperfection. An eye schooled to beauty is pained misshapen thing, an ear schooled to harmony is tortured by dissonance, and thus a high, delicate, moral nature is wounded by the worlds sin and shame. There is a goodness, maybe, which dwells with a wicked generation contentedly enough, simply because it is so little ahead of the generation; but a deeply true and spiritually tender nature suffers in all the sin and suffering of its neighbourhood. And this is the situation of Christ in the instance before us. He had seen the worst features of the age in the pharisaic lenity. All their lies and impurities were open to His eye, unutterably afflictive to His holy nature, and He retired before the impure atmosphere as before the breath of pestilence. They were defiled, hardened, blinded by sin, and He shrank from them with horror. His pure soul was grieved by the common sinfulness, hollowness, shamelessness; and heart sore, heart sick, he sought solitude and rest. (W. L. Watkinson.)

Hidden, yet revealed

The hidden violets proclaim their presence in every passing breeze; the lark, hidden in the light, fills all the landscape with music; and the vivid freshness of grass and flower betrays all the secret windings of the coy meadow stream. Thus superiority of mind and life all unconsciously reveals itself, makes itself everywhere known and felt as a thing of beauty and blessing-all the more penetrating for its softness, all the more subduing for its silence, all the more renowned for its secrecy. The still, small whisper shakes the world; those are crowned who shun greatness; the valley of humility is the peak of fame. The man of royal soul cannot hide himself. In his modesty he may draw a veil over his face, but the veil itself will share the transfiguration. Or, if constitutionally timid and retiring, the superiority of his spirit and method will declare itself, and the unknown are the well-known. Or, he may be poor, illiterate, persecuted, yet will the innate grandeur shine through all poverty, rudeness, or unpopularity, winning the suffrages of all beholders. And as he cannot hide himself, neither can the world hide him. Never does the world appear more foolish than when it attempts to extinguish a burning and shining light. In the Indian legend, a mighty, wicked sorcerer seeks, with very poor success, to keep the sun, moon, and stars in three separate chests; and those who bare sought to suppress Gods servants have succeeded no better. John was banished to Patrues; but far from sinking out of view in the solitary sea, he stands before the world amid sublimest illuminations, like his own angel standing in the sun. They drove Luther into the Wartburg; but there, in translating the Scriptures into German, he became the cynosure of all eyes. Bunyans enemies consigned him to Bedford gaol, and lo, he became known to the race, one of the foremost of the immortals of Christendom. Eminent goodness will out-neither men nor devils can keep it under a bushel. (W. L. Watkinson.)

The true disciple cannot be hid any more than his Master

The Chinese have a wood which, buried some feet underground, fills the air with fragrance; and thus grand qualities, powers, graces, assert themselves through all obstructions, filling the atmosphere of earth with the fragrance of heaven. (W. L. Watkinson.)

Attraction at a distance

Observers have stated that if flowers are placed in a window, the window closed and the blinds drawn, the bees outside are aware of the presence of flowers, and beat against the window panes, evidently anxious to reach them. This action at a distance is sufficiently wonderful; yet misery has a sense still more keen, faith a penetration yet more powerful. Christ entered into a house, and would have no man know it, and no doubt took necessary measures to secure and preserve secrecy; but the sorrowful woman discovered His locality, apprehended His power and grace, and rested not till she gained that Plant of Renown whose leaves are for the healing of the nations. The world in its pharisaical mood may spurn Christ and drive Him away, but as the world realizes its misery it feels its absolute need of Him, and feels after Him, if haply it may find Him. (W. L. Watkinson.)

He could not be hid

I. The purpose of God forbids that Christ should be hid.

II. The innate glory of the Son of God is another reason why He could not be hid.

III. The desperate need of sinners rendered it impossible that He should be hid.

IV. The boundless compassion of the Son of God accounts for the fact that He could not be hid.

V. The deep and abiding gratitude of His followers forbids that Christ should be hid. (W. G. Lewis.)

If a Christian abide hidden, there is little to hide

What does this prove in respect to some of us We enter into a house and are hid-we are not inquired for, solicited, dragged unwillingly into the light. We wish to be let alone, and are let alone. What does all this reveal but the poverty of our nature? We are not sought out, for we are not worth seeking. A needy heart is an infallible divining rod to discern where the gold is hidden in the social strata, and if none inquire for us, if none disturb our solitude, we may infer with certainty that there is little preciousness in our nature either toward God or man. He who knows the deep things of God will be sought out far and wide, as the Queen of Sheba came from the ends of the earth to hear the wisdom of Solomon. A man of prayer will ever be importuned, and an interest be sought in his sympathy and supplication. The good Samaritan is known throughout the city, and his aid implored day and night. If a Christian abides hidden, there is little to hide. If we are greatly pure, sympathetic, wise, prayerful, we are worth discovering, and shall soon and often be discovered. If there is in us the sweetness of the Rose of Sharon, we shall not be permitted to waste our sweetness on the desert air; if there is in us the preciousness and beauty of Gods jewels, we shall be fished from deepest caves to enrich the world. (W. L. Watkinson.)

The most beautiful characters the most unobtrusive

Travellers tell that the forests of South America are full of the gem-like humming bird, yet you may sometimes ride for hours without seeing one. They are most difficult to see when perched among the branches, and almost indistinguishable flying among the flowering trees; it is only every now and then some accidental circumstance reveals the swarm of bejewelled creatures, and they flash upon the vision in white, red, green, blue, and purple. It is somewhat thus with society-the noblest, the most beautiful characters, are not the obtrusive ones. Going through life carelessly, one might think all the people common enough; reading the newspapers, one might suppose the world to contain only bad men; but it may comfort us to remember the truly great and good shun observation and walk humbly with God. The poorest and worst side of things is the most obvious. It is the glory of God to conceal a thing; and it is the glory of Gods people to conceal themselves. Nevertheless, the time comes for their revelation, and then we are delighted to find how much silent, hidden goodness the world contains. The spectacle of want and woe draws forth the excellent ones of the earth; and however keen the trial of public life, however repugnant contact with scenes of sin and shame and suffering, all is bravely, cheerfully borne for the Saviours sake and the worlds betterment. When a true soul hesitates between the contemplative and active life, the example of Christ and love of Christ determines to self-renouncing service (W. L. Watkinson.)

The unbidden Saviour

I. The humanity of Christ as revealing itself in the story. His fatigue was real: Nature did not spare Him. When the soul is constantly going out towards the objects of ones solicitude, the body may bear up bravely for a time; but Nature exacts her penalty.

II. There is also in these words a glimpse into something of a Divine purpose. It was part of the Divine plan that Christs immediate testimony should be conveyed to the Jews only; this involved great self-restraint.

III. This desire to be quiet in those regions, gives a prophetic glimpse. All the tenderness of Gods heart will be disclosed when we are prepared for it.

IV. The overture to a masters work may seem sometimes long and needless.

1. He could not be hid. No, not even in these regions, where His ministry did not especially lie. Marvellous that the world should have got almost to disbelieve in the existence of a warm, generous heart.

2. How could Christ be hid? If He were a revelation, then He must be declared. There are great spring epochs in the working out of Divine thoughts and purposes; times when what had been concealed comes out to view. Love must reveal itself; so must life. If our inner life is to retain its force and beauty, it must manifest itself. A spiritual recluse is a mistake. (G. J. Proctor.)

Life must reveal itself

Life must reveal itself, and it must reveal itself after its own way. There is no need of parade and pomp to declare it. Christ-like piety, which is so delightful in all its phases, is specially so in this; while very courageous it is very modest; while gloriously strong it is very retiring. Parade and pomp were the prominent features of the Pharisees religion. Blow the trumpet! Sound the alarm! Make way for virtue, temperance, zeal, and godliness! Make way indeed! But where is love, the soul of all life? Love is modest. Have you forgotten her? Forgotten her? Then never mind about the rest. Your virtue is merely an accident of circumstance or constitution; your temperance only desire worn out; your zeal and godliness only self-importance dressed in sober garb, undertakers costume. No need of a flourish of trumpets and a beating of gongs to declare the true life. It must manifest itself, but not simply on state occasions. It will come to the light, but it would rather not have the limelight of a merely popular applause thrown upon it. It cannot be hid, but it will not speak of its own beauties. It will be self-assertive, but after the Christly sort. The life must be the light of men. A revealer of Divine mysteries and a redeemer of human sins and griefs could be no sealed fountain. (G. J. Proctor.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 7:24-26. From thence he arose, and went into the borders — Εις τα μεθορια, into the parts which bordered upon, or rather lay between, Tyre and Sidon; and entered into a house, and would have no man know it — Namely, that he was there, or, know him. Jesus, knowing that the Pharisees were highly offended at the liberty which he had taken in the preceding discourse, in plucking off from them the mask of pretended piety, wherewith they had covered their malevolent spirit and conduct, and not ignorant of the plots which they were forming against his reputation and life, he judged it proper to retire with his disciples into this remote region, with a view to conceal himself a while from them. We learn from Jos 19:28-29, that Tyre and Sidon were cities in the lot of Asher; 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 mostly inhabited by heathen, to whom he was not sent. See on Mat 10:5. Neither did he work miracles here with that readiness which he showed everywhere else, because, by concealing himself, he proposed to shun the Pharisees. But he could not be hid — It seems he was personally known to many of the heathen in this country, who, no doubt, had often heard and seen him in Galilee. And, as for the rest, they were sufficiently acquainted with him by his fame, which had spread itself very early through all Syria, Mat 4:24. For a certain woman, whose young daughter had an unclean spirit, heard of him — This person was a descendant of the ancient inhabitants, and probably by religion a heathen. She “is called, Mat 15:21, a woman of Canaan; here, a Syro-Phenician, and a Greek. There is in these denominations no inconsistency. By birth, she was of Syro-Phenicia, so the country about Tyre and Sidon was denominated; by descent, of Canaan; as most of the Tyrians and Sidonians originally were; and by religion, a Greek, according to the Jewish manner of distinguishing between themselves and idolaters. Ever since the Macedonian conquest, Greek became a common name for idolater, or, at least, one uncircumcised, and was equivalent to Gentile. Of this we have many examples in Paul’s epistles, and in the Acts. Jews and Greeks, Ελληνες, are the same with Jews and Gentiles.” — Campbell. Nevertheless, though a heathen, this woman had conceived a very great, honourable, and just notion, not only of our Lord’s power and goodness, but even of his character as Messiah; the notion of which she had probably learned by conversing with the Jews. For when she heard of his arrival, she came in quest of him, and meeting him, it seems, as he passed along the street, she fell at his feet, addressing him by the title of son of David, and besought him to cast the evil spirit out of her daughter. See the story related more at large, and explained, Mat 15:22-28.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 67. — HEALING OF THE SYROPHENICIAN WOMAN’S DAUGHTER, Mar_7:24-30.

(See notes on Mat_15:21-28.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_7:24. Tyre and Sidon.—Great commercial cities in Phœnicia. Tyre is mentioned in 2Sa_5:11; 1Ki_9:11-14; 1Ki_10:22; 1Ki_16:31 : Sidon in Gen_10:19; Jos_11:8; Jdg_1:31. Apparently Christ did not actually go into Phœnicia, but into the adjacent district, belonging to the tribe of Asher. See R. V.

Mar_7:26. Syrophœnician.—So called by way of distinction from the Libyophœnicians of Africa, the Carthaginians.

Mar_7:27. Dogs.—A diminutive, indicating the household pets.

Mar_7:28. Crumbs.—Another diminutive. Wondrous humility!

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_7:24-30

(PARALLEL: Mat_15:21-28.)

The Syrophœnician woman.—What a powerful principle faith is, and how great its success, we have a striking example here. It shews itself to be of Divine original, and that there is no discouragement which it will not overcome.

I. The excellence of this woman’s faith—

1. The disadvantages under which she laboured. She was a Syrophœnician, an alien to the commonwealth of Israel, and had been born and educated amongst idolaters. It discovered great liberality of mind in her to acknowledge Jesus of Nazareth and to apply to Him for a cure. She had got over the prejudices of her education and country, and entertained the grandest apprehensions of His ability; nay, she acknowledged Him as the true Messiah, the Son of David, and presented her petition to Him in that character. This shews how sovereign and free the grace of God is, and that it is not confined to any one nation under heaven! This Divine seed is sometimes sowed in a seemingly neglected soil, and carefully cultivated by the Heavenly Husbandman, to teach us that He can plant it anywhere and bring it to great perfection. It is not where He taketh the greatest pains that He receiveth the largest returns, but where the children of men are diligent in improving the advantages they enjoy.

2. The severe trial to which it was put. Our Lord knew well what virtue was in her, for He was the author of it; and He proved it, for His own honour and her consolation. He concealed His regard under the appearance of displeasure. One would have thought that, when she first applied to Him, He would have taken some notice of her, and have given her a hearty welcome; she was a stranger, and who would not be kind to strangers? Yet we are told He answered her not a word. This was so unlike His common manner, which was all condescension and sympathy, that the disciples were surprised at it, and interceded in her behalf. This application of the disciples probably encouraged the poor woman, and her heart would bless them for it. But it drew from Christ a reply more forbidding than His silence, and which plainly indicated that she had no reason to expect any favour from Him. “I am not sent save to the lost sheep of the house of Israel.” What a disheartening reply was this! Was it not enough to drive her to despair? Methinks we may suppose her reasoning thus with herself: “What an unhappy creature am I, to be born a Greek, and consequently to be excluded from the mercy of Jesus of Nazareth! Can it be that His heart is so contracted as to be confined to the house of Jacob, and must all the rest of mankind perish? I will not, I cannot entertain so mean an opinion of Him; I will go and prostrate myself at His feet, and implore His compassion; if He will not hear me, I can be no worse; but perhaps His bowels may be moved, and He will vouchsafe me His blessing.” Could anything be more melting than an address of this nature? Yet our Lord resisted, and would not be importuned; He told her the great impropriety, nay, the injustice, of complying with her petition: “For that He would not starve the children to feed the dogs.” One would think that an epithet of this nature would have roused her pride and inflamed her anger. But she had a better spirit, and had learned humility. “Truth, Lord: yet the dogs eat of the children’s crumbs.” I confess I am no better than a dog; but may I not have the portion of a dog? The argument was irresistible. The compassionate Jesus felt the force of it, and yielded immediately.

3. The greatness of the reward conferred upon it. There is no grace which our Lord hath distinguished with such marks of approbation as faith, because there is none which confers such honour upon Himself.

II. Why our Lord delays granting those petitions which are pleasing to Him, and which He is determined to grant.—

1. To make us prize the blessings He hath already bestowed. Mankind, in general, put a much greater value upon something which they want than upon all that they possess. Nay, such is the perversion of our natures, that we will not allow ourselves to enjoy the blessings which Providence hath conferred upon us, but torture ourselves in seeking after what it hath denied. Ought not so perverse and unreasonable a disposition to receive a severe check? May not God justly contract His hand, and restrain His bounty, when we prove insensible to His former beneficence?

2. To teach us patience and submission. In the pride of our hearts we are apt to think ourselves neglected, if we do not receive a speedy answer to our prayers; hence sullenness and discontent are ready to spring up in our minds, and we are apt to accuse Him of coldness and disaffection. But are these becoming dispositions in dependent, guilty, necessitous creatures? Is it not our duty to wait with patience the event of the Divine counsel, and to acquiesce cheerfully in its proceedings? Is it not more for the honour of God, and for our own interest, that His will be obeyed, and the purposes of His providence accomplished, than that we should immediately obtain what we ask? I acknowledge that chastisement is unpleasant and cross to corrupt nature; but is not corrupt nature what we wish to have subdued? Must not our Father in heaven use the most effectual means for extinguishing it?

3. To make us more fervent and importunate. Do not our prayers too often resemble rain in the time of frost, which freezes before it reaches the ground? A cold petitioner in some measure begs a denial. We provoke the Almighty to detain us at His throne, or to send us empty away, to arouse us from our lethargy, and to excite in us greater fervour.

4. That we may be examples to others of faith and patience. Who would grudge to be held a little longer in doubt, if to be the means of exciting in some humble fellow-Christian a holy boldness and patient perseverance? Is it not enough to satisfy us that “in due season we shall reap, if we faint not”? Therefore let us go with boldness to a throne of grace, that we may find mercy and grace to help us in every time of need.

Lessons.—

1. The great advantage of affliction. It was the distress of this poor woman’s family which brought her to Jesus, and she had reason to be thankful for it all her life. When adversity hath this happy effect, we should make it welcome, and kiss the hand which dispenseth it.

2. Though this poor woman’s faith was very urgent, it was not presumptuous. Oh that all of us may be actuated with a similar spirit! It is to be regretted that there are some so full of themselves, and have so high an opinion of their own importance, that in their addresses to God they resemble creditors who have a demand to make upon Him, rather than debtors who owe Him every obligation.

3. Genuine Christians need not be discouraged, though an immediate return is not given to their prayers. God may treasure up their petitions, as He does their tears, in a bottle, reserving the answer to some future occasion. Let me add, that we sometimes blame our Father in heaven unjustly, and may actually receive a blessing without knowing it. It is one thing to obtain a favour, and another to have a lively sense of it. God frequently dispenseth His richest gifts whilst He conceals the hand which bestoweth them. May He graciously condescend to hear our prayers and send us an answer of peace!—D. Johnston, D.D.

The Canaanitish mother.—In all the parts of this narrative we may read that which concerns ourselves most closely. For what else are our lives, with all their varying accidents and issues, than, as it were, the shadows cast forward into all time by these dealings of the Son of God with man whilst He stood amongst us in the flesh? Have we not each one our own burden? Whether it be some outward or some inward trial; some family sorrow or some heartache; the secret wasting of some spirit-wound, some pang of conscience, or some besetting temptation; or whether it be the world’s hollowness and the thirst of the soul for truth,—have we not each our need of Him amid evils of which He can be the only Healer? And further: do not characters now divide off and part asunder even as they did then? Are there not those who, like the Jews, know not the office of this Healer; who hear all His words, and see all His signs, and languidly let Him pass, or angrily murmur at Him or blasphemously drive Him from them; from whom He passes, even to the coasts of Tyre and Sidon, to pour on others the blessing they refuse? But then there are also those who do seek Him with their whole heart,—opening to Him their hidden affliction; bearing seeming refusals in the strength of faith and the patience of an unfeigned humility; and still looking for crumbs, if they may not eat the children’s bread; daring to hope against hope; ready to take up with any portion He shall give them; and waiting still on Him, because they cannot turn to any other.

I. There is the lesson taught us by the Jews, that He does pass away from those who will not stay Him with them; that He goes on and heals others; and that they die unhealed, because they knew not “the time of their visitation.” And the root of this evil is here pointed out to us: it is a want of faith, and, from this, a lack of the power of spiritual discernment.

II. But there is also here the lesson of the woman of Canaan; and this has many aspects, of which the first, perhaps, is this, that by every mark and token which the stricken soul can read He to whom she sought is the only Healer of humanity, the true portion and rest of every heart,—that He would teach us this by all the discipline of outward things; that the ties of family life are meant thus to train up our weak affections till they are fitted to lay hold on Him; that the eddies and sorrows of life are meant to sweep us from its flowery banks, that in its deep strong currents we may cry to Him.

III. And, once more, there is this further lesson, that He will most surely be found by those who do seek after Him. And this is taught us here, not by a mere general assurance that we shall be heard, but in a way which enters far more practically into those difficulties with which every one who has striven to pray earnestly finds earnest prayer beset. For here we see why it often happens that really earnest and sincere men seem, for a time at least, to pray in vain—why their “Lord, help me!” is not answered by a word. He has a double purpose herein: He would bless by it both us and all His Church. 1. How could His Church have been taught always to pray, and not to faint, better than by such a narrative as this?

2. For ourselves, too, there is a special mercy in these long-delayed blessings. For it is only by degrees that the work within us can be perfected; it is only by steps, small and almost imperceptible as we are taking them, yet one by one leading us to unknown heights, that we can mount up to the golden gate before us. Much are we taught by these delayed answers to our prayers. By them the treasure of our hearts is cleared from dross, as in the furnace-heat; our earthly will is purified and bowed; the passionate fervency of unchastened prayer is deepened into the strong breath of humble supplication; patience has her perfect work; we are kept looking up to Christ; and by His grace, even as we hang upon Him, we grow like unto Him; we dwell in Him, and He in us.—Bishop S. Wilberforce.

Christ’s mercy.—The unusual conduct of our Lord, as seen in this story, has been often attributed to an intention of calling into full consciousness the faith which He knew to exist in the woman’s heart, and thus at once to deepen it in Himself, and to elicit an example which should serve, as it has served, for the instruction and support of all Christian souls. But, without excluding this consideration, there are some circumstances in the case which seem to give a more obvious explanation of the first motive of our Lord’s conduct, and may give the story a still closer application to ourselves.

I. The people had just been raised to the highest point of enthusiasm for Christ, and, as a double consequence, His disciples were ready to make Him a king by force, and the Pharisaic party were moving into active hostility. On account of this twofold excitement, then, He withdrew into the coasts of Tyre and Sidon. He was therefore specially concerned to abstain from using His miraculous powers; and had He at once healed the woman’s daughter, the purpose of His retirement might have been at once frustrated.

II. But there is a further consideration which shews that His repellent answers were more than formal excuses.—“I am not sent but unto the lost sheep of the house of Israel.” That was a definite principle of His ministry. Consequently when this woman appealed to Him, she was asking Him to depart from an important principle of His ordinary conduct. His ministry was governed by certain laws which had been determined for purposes of the highest import, and it was no easy matter for Him to depart from them.

III. This aspect of the narrative adds a great attraction and force to the bearing of the story upon ourselves.—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.

IV. Thus our Lord’s conduct is first a warning.—It illustrates what must often be the feeling of God towards us when we have violated our covenant with Him, and expect Him to have pity on us simply because of the misery we have brought upon ourselves.

V. But the example of this woman is also given for infinite encouragement.—By the side of these rules of His ordinary government there is ever present a higher principle or a higher law—that of the response of perfect love to genuine and entire faith.—H. Wace, D.D.

OUTLINES AND COMMENTS ON THE VERSES

Mar_7:24. Christ’s departure from Galilee.—Take warning from Christ’s departure from the active ministry in Galilee. His own rejected Him. They were deeply moved; conscience told them to yield their hearts to Him in meek obedience, and they would not. So He left them. Christ is near each one of us, far nearer to us than He was to those scribes and Pharisees; He demands, therefore, more of us than He did of them; and if we will not give Him our hearts, He will leave us to our worst enemy—our own miserable selves.

Jesus in Phœnicia.—To the Jerusalem Jews this north-land was a sink of idolatry. Even the Galileans spoke of their frontagers as “dogs,” “heathen,” “unclean,” “outcasts.” Uncircumcised aliens, left unextirpated by Joshua and his conquering soldiers, were these Gentiles. Out of this ill-omened quarter had come Ethbaal and Jezebel, and the priests of Astarte, border-ruffians in the age of the judges, and the raiders who in the days of the kings had desolated Israel. Apparently only twice was Syrian contact wholesome to the Holy Land and people. These were when Hiram the king and Hiram the architect, with Phœnician timber and Phœnician art, contributed to the glory of Solomon’s Temple, and again when Elisha won trophies of grace in Naaman and his company. Except one or two bright lines of association, the whole spectrum of memory was that of darkness. Added to all else was the thought of Phœnicia, the slave-land to which Judah’s children had been sold in the days of Joel.

Christ not hidden from the seeking soul.—It is easy to hide Christ from those who do not want Him. But the heart which feels its need of Christ, and cannot do without Him, will find Him wherever He is hidden.

Mar_7:25-30. Persistent effort is not in itself true faith, but it always accompanies true faith. Thunder never split the heart of the oak tree, but it always accompanies the lightning’s flash, and tells to all about of the lightning’s presence. The farmer does not shew his faith by lying in his bed and waiting for God to plough and harrow his field and sow his seed. He ploughs and harrows and sows, and shews his faith in then waiting for God to give the increase. God’s winds are always blowing; the man of faith spreads his sail before God can fill it. Does not this story shew—

1. That the Lord is humane enough, tender enough, to satisfy all mankind.

2. That even if He seems silent at first, and does not grant our prayers, yet still He may be keeping us waiting only that He may be gracious to us at last.

3. That He can feel for mothers and with mothers; that He actually allowed Himself to be won over—if such a word may be used reverently—by the wit and grace of a mother pleading for a child.—C. Kingsley.

Lessons.—

1. Any trouble, however grievous, is a blessing, if it brings us to seek Christ and His help.

2. There are none who may not come to Christ for help.

3. No true blessing is too great for Christ to grant.

4. Men ought always to pray, and not to faint.—J. R. Bailey.

Christ’s dealings with His people.—

1. Remember how various are the dealings of the Lord with His people who pray to Him, answering at once with some, answering after long delay with others, and not answering at all with a third class.

2. Examine into the causes of delay so far as we can, or of failure in prayer. Is it that we ask for what is contrary to His will and providence, and not that His will be fulfilled? Is it that we seek temporal things first, and not spiritual—not “first the kingdom of God”? Is it that we are| indulging some known sin, and so our prayers are not acceptable? Or is it that we have not the dispositions which the heathen mother had—of faith and fervour, of lowliness and perseverance?

3. Let us imitate her, and wait upon God until He is gracious to us. Take especially her perseverance in prayer, and copy it. “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you.” Let delay enlarge the desire of the soul. Ward off impatience and despair. “The kingdom of God suffereth violence; and the violent take it by force.” Let us struggle on till we gain the grace we are seeking, and say, with the patriarch of old, “I will not let Thee go, except Thou bless me.”—W. H. Hutchings.

Bringing others to Christ.—This case is one out of a multitude in which the immediate sufferer is brought to Christ not by his own prayer, but by the prayer of others. Have you ever seen anything like this in the symptoms of this raging pestilence of sin? Have you ever known the patient fascinated by its illusions, or crazed with its mad delirium, or hardened into apathetiæ indifference, or inactive in the helpless torpor of despair, so that if anything is to be done in his behalf, it must needs be done by others? And do you find no encouragement, in such stories as this, to believe that those who seem to be past the power of praying for themselves may be taken up in the arms of natural affection and brought to where the Lord may lay His hands upon them and heal them? Each bond of social influence, each tie of natural affection, may be a means that God shall use to bring them within the circle of the attractions of the Cross, “drawing them with the cords of love, with the bands of a man.” Oh, doubly blessed such an affliction which brings to Christ not one alone but two—preparing the sufferer to receive the grace, and teaching the sympathiser how to pray for it!—L. W. Bacon.

Prayer for others.—It is said truly, that necessity makes a man pray for himself, but charity for another; and in charity the rule is good, the nearer the dearer: and therefore, seeing our children next unto ourselves, and our wives our other selves, are nearest unto us, it is good reason we should wish them all good, especially that they may be dispossessed of the devil.—Dean Boys.

Mar_7:27. Christ’s reluctance to depart from His plan of work.—Jesus’ work was proceeding in a certain method. He could depart from that method, but He must depart for a reason. When a departure was suggested, the first thing that came up to Him was the great law and purpose of His life. It was only when the reason became very strong that He was willing to depart. It would seem that there was a necessity for adhering to the ordinary course of His work, yet not an absolute but a relative necessity, which could be surpassed, but had first to be moved aside by reason.—Bishop Phillips Brooks.

Words with tender tone.—Hard words. Yes: but all depends on how they were spoken—on Christ’s look, and the tone of His voice. Did He speak with a frown, or with something like a smile? There must have been some tenderness, meaningness, pity, in His voice which the quick woman’s wit caught instantly, and the quick mother’s heart interpreted as a sign of hope.—G. Kingsley.

Mar_7:28. 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.”

3. Whatever happens, have faith in the Lord, and possess thy soul in patience. His dealings may be inscrutable, but the foundation of them all is love.

Encouragement from a severe word.—Instead of “Yes, Lord: yet,” the R. V. gives “Yea, Lord: even”; and the more exact rendering brings to light a valuable truth. The old translation, it has been truly said, expresses the way in which our mind too generally looks at things. We fancy that we set one truth over against another, whereas all truths are agreed, and cannot be in conflict. Out of the very truth which looks darkest we may gain consolation. This woman did not draw comfort from another truth which seemed to neutralise the first; but as the bee sucks honey from the nettle, so did she gather encouragement from the severe word of the Lord: “It is not meet to take the children’s bread, and to cast it to dogs.” She said, “That is true, Lord, for even the dogs eat of the children’s crumbs.” She had not to turn what Christ said upside-down; she took it as it stood, and spied out comfort in it.

Are we pleading the better covenant?—This woman had God’s old covenant against her; we have His new and better covenant on our side. Are we pleading it with anything like the earnestness she shewed? Do we pray for others with such pertinacity and importunity?

Reading between the lines.—Like a skilful musician, she caught the strain and finished the strophe. To the Jewish ear the Master had begun to tell the parable of elect and reprobate, covenant and aliens, of the home and the outcasts, of the children and the curs. She, with faith’s power and in the light of that eye, read between the lines the tiny parable of the children and their pets, even the parable of humanity and its Saviour. Her gentleness made her great; her trust made her mighty. No longer Canaanitish or Syrophœnician, she is for ever in sacred story as the woman great of faith, on whose will was laid answer to prayer from the Holy One of God.

In the love of God there is ample room, if only men will enter in at the right door, and pursue it in the lawful way. What Esau imputed to an earthly father, when he said, “Bless me, even me also, O my father,” the same fulness of bounty do the hearts of “such as shall be saved” impute to their Heavenly Father, and to His express image, Jesus Christ.” And so did this woman’s heart impute it to Him, when she replied, “Truth, Lord,” etc. It is clear she caught glimpses, at least, of the true and living God, who “giveth to all men liberally, and upbraideth not.” It is clear she had a lively notion what kind of “Master” God was. She had also a notion of the necessities and dependence of man upon God. What she calls “the master’s table” is, in the enlarged application of the parable, the common order of Providence. She herein silently acknowledges, at the same time, the justice of God in giving different gifts to men,—to some abundance, whether of wealth or health; to others poverty and sickness. She does not dispute the order of Providence, but acquiesces in it.

Mar_7:29. Perseverance rewarded.—There is no withheld mercy that the soul requires which is not waiting simply for the opportunity to abandon itself in the utter bestowal of its grace upon the needy soul. Persevere, even if you have pleaded for years and seemed to get no entrance into the ear of God. The man, wrestling with the burden of this life and finding it too heavy, who by-and-by kills himself because he thinks there is no salvation at the hands of God, how cowardly his conduct is, and how poor it is, beside the impetuous faith with which this poor woman wrestles with the stone athwart the torrent of the mercy of her God, until by-and-by it is turned away and the torrent pours itself into the help of her need!—Bishop Phillips Brooks.

The limitations of mercy.—All through the record of mercies and the miracles of Jesus there runs a certain subtle tone which puzzles us. I seem to hear, as I read, the sound of a great sea of might and mercy shut in behind necessities which it cannot disobey; I seem to hear it clamouring to escape and give itself away along long stretches of the wall which shuts it in; and then I seem to see it bursting forth rejoicingly where some great gate is flung wide open, and it may go forth unhindered to its work of blessing. So seems to me the story of the power and love of Jesus held fast under the conditions of the faith of men.—Ibid.

The outside and inside healing.—The child was healed; but no more than the mother. The demon was cast out of the child; but no more than it was out of the mother. The child was brought back to the mother. Yes, and the mother was brought back to God. It was a double miracle that was performed. There was an inside one and an outside one; and the inside one was the more resplendent and glorious. God’s mercies are to be counted not on the outside, but on the inside. If they make you selfish, and hard-hearted, and unsympathetic, and you grow close, and you separate yourself from your fellow-men, and you are ungodlike in the proportion in which you are prospered, woe be unto you! If God’s external mercies make you better, they are tolerable. If God’s chastisements make you better, thank God for them. Those unfeeling words, that cold look, and that indifferent way of Christ—what a gush of feeling they brought out from this woman’s soul! That pushing away—how it brought the pleading hands out, as it were! how it caused every tendril and fibre of her heart to clasp and cling to the Saviour, and made her refuse to let Him go! It was out of the apparent winter of His face that her summer came. It was out of this repulsion that her blessing came. Any dealing that makes you better inside is beneficent. And do not feel, when God is dealing with you severely, that He has forgotten you. It takes a great while to answer some prayers. You cannot be transformed in an instant. You cannot be changed between twilight and sunrise. When, therefore, you pray that God will regenerate your nature, will you not give Him time to do such a work? When you pray for the reconstruction of your character, will you not wait till God can perform such an act of mercy? If, looking at the interior, He sees that the work can be expedited, He will expedite it; but you must be patient.—H. W. Beecher.

Bring your wants to Christ.—Bring all your wants to Christ, and always bring them with a consciousness that for the answering of your prayer the best of all persuasions and arguments is a heart that will be made better by having its petitions answered of God. It may be that you stand between your desires and God’s mercies. Seek to keep the way clear between your soul and His.—Ibid.

ILLUSTRATIONS TO CHAPTER 7

Mar_7:24. Tyre and Sidon.—Toward the north, where the cliffs of Lebanon rise bolder and loftier, and crowd closer down upon the sea, is the narrow strip of seacoast memorable in history as the earliest home of maritime commerce, and of the splendid wealth that resulted from it, as well as of the luxury and corruption, the disasters and overthrows, that followed in their turn—the land of Tyre and Sidon, otherwise called Phœnicia. Fifteen hundred years before Christ, Tyre was a great and famous town—mentioned in the book of Joshua—and Sidon, a day’s walk to the north of it, was older yet. Six hundred years before Christ, following hard after the prophecies of Ezekiel to fulfil them, Nebuchadnezzar the Great came marching down the coast with his Chaldeans, and destroyed it after a siege of thirteen years’ duration. It would not stay destroyed. That little rocky island lying off the cliffs of the inhospitable coast has been one of the points of earth predestinated for the abode of man. Three hundred years before Christ, Alexander the Great, marching his Macedonian phalanxes down this narrow coast-line, found Tyre lying across his path to India. On its island of rock it seemed to defy him, until, after seven months of vain siege, he gathered up the ruins of the former city that cumbered the shore and tumbled them into the sea, and over that isthmus marched over and took the town and destroyed it again. Since that, to this day, Tyre is a peninsula, and no more an island. But now, in the days of Christ, the city was growing up a third time. And the relics of its splendour at the period in question are visible to the traveller to-day. You see the traces of that magnificent enterprise that marked the palmy days of the Roman Empire. They sent to Egypt for the numberless granite columns that decorated the quays and breakwaters—you can see them now lying in piles under the blue, tideless Mediterranean waters. They sent to the Grecian islands for sculptured marbles. They decorated the neighbouring hillsides with the villas of Greek and Roman merchants, with statues and fountains and tesselated pavements. And not least, “on every high hill and under every green tree” they set up again the shrines and temples of that utterly corrupt and licentious idolatry that had polluted not only this Canaanitish race itself from the beginning, but all the races that came into relation with it. The glory of Tyre is departed now. The hovels of poor fishermen occupy the sites of palaces and temples, and the munitions of her rocks are a place for the drying of nets.—L. W. Bacon.

Mar_7:26. A rich heritage.—There is no heritage so rich as the heritage of a mother’s pious example and godly counsels—no patrimony so valuable and profitable as a mother’s prayers. Upon a tombstone erected by a family of children was the inscription, “Our mother. She always made home happy.” Cecil, though once full of sceptical notions, said afterwards, “There was one argument I never could get over—the influence and life of a godly mother.” Oh, mothers, take your daughters to Jesus, and be determined to plead and persevere until He shall speak the healing word and cause them to sit at His feet, “clothed and in their right mind”!

Mar_7:27-28. “Feed me as a dog.”—The Talmud contains a story so singularly parallel to this that it is worth reproducing. “There was a famine in the land, and stores of corn were placed under the care of Rabbi Jehudah the Holy, to be distributed to those only who were skilled in the knowledge of the law. And, behold, a man came, Jonathan, the son of Amram, and clamorously asked for his portion. The Rabbi asked him whether he knew the condition and had fulfilled it, and then the suppliant changed his tone and said, ‘Nay, but feed me as a dog is fed, who eats of the crumbs of the feast’; and the Rabbi hearkened to his words, and gave him of the corn.”

The gospel for the outcast.—Duff, the missionary, was about to begin service in a Boer farmer’s house, when he noticed that none of the Kaffir servants were present. To his request that they should be brought in, the Boer replied roughly, “What have Kaffirs to do with the gospel? Kaffirs, sir, are dogs.” Duff made no reply, but opened his Bible and read, “Yes, Lord; yet the dogs under the table eat of the children’s crumbs.” “Stop,” cried the farmer, “you’ve broken my head. Let the Kaffirs come in.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

3. The Withdrawal of Jesus to the Gentile Borders of Tyre and Sidon, and to the District of Decapolis. The Woman of Canaan. Mar_7:24-31

(Parallel: Mat_15:21-29)

24And from thence he arose, and went into the borders of Tyre and Sidon,9 and entered into an house, and would have no man know it: but [and] he could not be hid. 25For a certain woman, whose young daughter had an unclean spirit, heard of him,10 and 26came and fell at his feet; (The woman was a Greek, a Syrophenician by nation,) and she besought him that he would cast forth the devil out of her daughter. 27But Jesus said11 unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast it unto the [little] dogs. 28And she answered and said unto him, Yes, Lord: yet the [little] dogs under the table eat of the children’s crumbs. 29And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.12 31And again, departing from the coasts of Tyre and Sidon, he came unto13 the Sea of Galilee, through the midst of the coasts of Decapolis.

EXEGETICAL AND CRITICAL

See the parallel passage in Matthew, and the preliminary summary of the foregoing section, Critical Notes, p. 282.

Mar_7:24. And from thence He arose, and went.—That His departure was at the same time a breaking away from the Pharisaic party, is emphatically shown both by Matthew and Mark. His travelling towards the borders of Tyre and Sidon was the prophetic and symbolic representation of the future progress of Christianity from the Jews to the Gentiles. So in ancient times Elijah travelled out of his own land into Phœnicia. Elijah was driven away by the ascendency of idolatry in Israel; Christ was driven away by ascendency of a hierarchy and of a traditionalism which in his eyes was apostasy from the law of God, and therefore idolatry. Yet Jesus did not yet separate from His unbelieving people; He did not actually go into Phœnicia, but only into the adjoining borders of Galilee (εἰς τὰ μεθόρια), that is, into the district of the tribe of Asher. But afterwards, during His travels among the mountains and on His return to the Galilean sea, He actually passed through the Sidonian region. On those travels, see on Mat_15:21, Critical Note, p. 281.—And entered into an house.—Here also He had friends and dependants, as He had in the opposite direction, on the borders of Perea.

Mar_7:26. A Gentile, or Greek.—Ἑλληνίς, according to the Jewish phraseology of the time, indicating a Gentile woman generally. This was not merely the result of the intercourse of the Jews with the Greeks specially; but it sprang from the fact that in the Greeks and in Greece they saw the most finished and predominant exhibition of this world’s culture and glory. Syrophenician, as distinguished from the Λιβυφοίνικες, the Phœnicians of Africa, that is, Carthage (Strabo). The Tex. Rec. has Συροφοίνισσα; but the true reading wavers between Συροφοινίκισσα (Codd. A., K., &c., Lachmann) and ΣυραΦοινίκισσα (Tischendorf, after Codd. E., F., &c). Thus she was a Phœnician-Syrian woman: most generally viewed, a Gentile; more specially, a Syrian; and still more specifically, a Phœnician. Phœnicia belonged to the province of Syria. But the word may also, more precisely still, describe the Syrian of Phœnicia, the Canaanite woman (Matthew).

Mar_7:30. And her daughter laid upon the bed.—A sign of her perfectly tranquil condition: the demon had previously driven her hither and thither. But there is also an intimation of her exhaustion after the last paroxysm; and this is one more instance of that gradual restoration which Mark loves to describe. The arrival of her mother, who was the subject of healing faith, perfected then her now life and vigor.

Mar_7:31. Through Sidon.—Meyer thinks that the analogy of Τύρου requires us to understand the town of Sidon. But the coasts of Tyre do not refer to Tyre as a city, but to Tyre as a country. Thus we agree with Ewald, that only the travelling through the district of Sidon is settled. The direction of the journey was first northward towards Lebanon; thence from the foot of Lebanon northeasterly, and back through the district of Decapolis, that is, back through the region which lay to the east, or the farther side, of the sources of the Jordan, to the eastern bank of the Sea of Galilee. On Decapolis, comp. Winer, and the Critical Notes on Mat_15:21.

DOCTRINAL AND ETHICAL

1. See on the parallel passage in Matthew.

2. The circumstance that Mark passes over the mediation of the disciples on behalf of the Gentile woman, is explained by the critics in various ways, after their favorite fashion of external comparison. Meyer thinks Matthew’s the original account. But if we look at internal motives, this whole intervening occurrence, which would be very easily understood by the Jewish-Christian readers of Matthew, would not, without some commentary, be at all intelligible to the Gentile-Christian readers of Mark. Matthew gave prominence to the points which proved to the Jewish-Christian how strictly Christ remained, during His work in the flesh, within the limits of His calling; and that He received the Gentile woman into communion and fellowship of His healing works, only on account of her strong faith, attested by the Israelite witness of the disciples themselves. This motive had no force in Mark’s account. Hence he might, in harmony with his own design, paraphrase the repelling word of the Lord, modifying it according to its inner meaning; and we need not, with Meyer, attribute it to the “softening down of later tradition.”

3. As Christ, in the former narrative, let a ray of His transfiguring glory fall upon the low region of meats and the “draught,” so here He casts one upon the poor dog. Under the light of the kingdom of heaven, everything common and natural obtains a higher meaning; it obtains a value in the economy of God, and as a figure of the relations of His kingdom. The place of daily corruption is a figure of the purifying grave and kingdom of the dead; the dog a figure of the Gentile world. Sin remains more than ever condemned, but only that it may be made subservient to the judgments and honor of God.

4. As the earnest coming of the Syrophenician woman evinced a strong susceptibility among the Phœnicians, humbled by many severe judgments, it was needful that Christ should for the present leave this country, in order that His Jewish people might not be alienated by his premature labors among the Gentiles. But He left the region with the glad anticipation that the prophecy of Psa_2:8 would one day be fulfilled.

HOMILETICAL AND PRACTICAL

See on Matthew.—A solemn sign, when Jesus only seems to go forth.—The travels of Jesus towards west, north, east, south: also a sign.—Jesus has everywhere His hidden friends.—He could not remain hidden: that Isaiah , 1. He hid from Himself, in His humility, the consciousness of the great influence of His majesty; 2. He sacrificed His rest to the restlessness of passionate men; 3. He ever submitted His human will to the ruling will of His Father.—The work of the Son, under His Father’s government, though free, yet conditioned: 1. In Nazareth, His own city, He could not reveal Himself; 2. in the dark boundary of heathenism, He could not be hidden.—The Gentile longing everywhere feels from afar and seeks after salvation, whilst the Jews reject it before their very eyes. (The nobleman at Capernaum; Cornelius, Acts 10; the Canaanitish woman; the symbolical man of Macedonia, Act_16:9)—The Gentiles likened to the dogs (house-dogs, not wild ones), not to awaken, but to humble a fanatical party spirit: 1. Unclean indeed, and without the natural gift to distinguish the pure from the impure; 2. but modest, tractable, docile, thankful table-companions of unthankful children.—Christ present with His fulness of help, wherever there is the slightest germ of faith.—“For this saying.” Faith manifest in new and wonderful words: 1. Its source, words unspeakable (Rom_8:26); 2. its expression, new words of the Spirit, clear and joyful in confession, preaching, and prayer; 3. its glory, the speaking with new tongues.—The regeneration, sanctification, and glorification of speech.—Christ, the terror of evil spirits far beyond His own personal manifestation.—The great sign which the Lord gave His disciples, that the door of the Gentile world was open.—Even among a people of Moloch-worshippers, maternal love was not extinct.—Humility the test of faith.—Humility the deep ground into which all the streams of heavenly blessing are poured.—The Lord is high, and yet hath respect unto the lowly, Psa_113:5-7.—As Mary prophesied in her song of praise, such was Christ’s rule.—The tarrying of Jesus in the mountain-range of Lebanon, a silent anticipation of His entrance into the heathen world; as the tarrying in the wilderness was an anticipation of His entrance into Israel.

Starke:—Canstein:—Christ’s travels from one place to another.—Quesnel:—A servant of Christ in the Gospel may indeed remain hidden, but it must be so as not to incur the shame of neglecting any duty owing to his neighbor.—Cramer:—When we pursue honor in an unreasonable manner, it flies from us; when we fly from it, it pursues us.—Quesnel:—Every sin is an unclean spirit which possesses the sinner; from Jesus we must in all humility, every man for himself, seek the only remedy.—Sufferings urge men to seek God: happy those who use them to that end.—Christ is still, and for ever, the Saviour of the Gentiles, Rom_3:29.—Parents should feel the utmost anxiety on account of their children, that they be delivered from the power of Satan and led back to God.—Lange:—The sharper the test, the more blessing does it bring when believingly endured.—Bibl. Wirt.:—Faith in the heart permits no displacence against God’s rule to arise in the soul. However God disposes, and whatever He says, must be best, 1Pe_5:5-6.—Hedinger:—Perseverance presses through, and a good warfare obtains the prize.—Quesnel:—It is a great consolation to a Christian mother when God converts, in answer to her prayer, a daughter possessed by a worldly spirit. But how little prayer is urged for that blessing!—Rieger:—A very little word, falling into a softened, broken, and humbled heart, works great things.—Faith derives greater advantage and strength from humble submission and willing acknowledgment of its unworthiness than from anything else.—Braune:—Let every one limit himself to the field of labor which God has appointed to him: he will soon see whether or not God gives him a commission to go beyond it.—Let no one be offended if he is hemmed in by a narrow limit, according to God’s will. Holy charity and heroic love are all in all.—Schleiermacher:—For this word, go thy way. It was not merely a word of faith, but such an answer, too, as fell in with our Saviour’s design. Without abolishing the distinction between those who belonged to the people of the old covenant and those who were idolaters, it yet threw such a veil over the distinction that many demonstrations of love might seem proper to pass from the one to the other.—Gossner, on Mar_7:24 :—Many might remain hidden enough, but they will not.—A seemingly great severity is often a preparation for great benefactions.—Bauer:—The first act of salvation in the Gentile world.—Ahlfeld:—Persevering faith is sure to win its object. When a heavy cross weighs thee down, seek the light of Christ’s countenance; hold on in faith, and doubt not; He will give at last all that thou needest.—Thomasius:—How the Lord awakens faith in the hearts of men.—Greiling:—The time of suffering is a time of test.—Hartog:—The three stages of victorious faith: 1. It looks with longing at the divine Saviour; 2. it waits with all humility for help; 3. it holds fast its hope with firm confidence.—Bödecker:—Wherefore doth God delay His help?—C. G. Hoffmann:—The mighty word of faith: I will not lot Thee go.—Dittmar:—Great faith in its three stages: 1. Its stage of distress; 2. its stage of sifting; 3. its stage of confirmation.

Footnotes:

[9]Mar_7:24.—Ὄρια: Lachmann, after B., D., L., Δ. καὶ Σιδῶνος is wanting in B., L., Δ., &c. Tischendorf and Meyer omit it; taken from Mat_15:21.

[10]Mar_7:25.—Tischendorf, after B., L., Δ., Versions: ἀλλ’ εὐθύς ἀκούσασα γυνή.

[11]Mar_7:27.—Lachmann and Tischendorf: καὶ̀ ἔλεγεν, after B., L., Δ., &c. (D.: καὶ λέγει; Vulgate: que dixit). And this is more in keeping; for it is not a definitive utterance, like the ὁ δὲ ’Ιησοῦς εἶπεν.

[12]Mar_7:30.—See Meyer, concerning the inversions of this clause. [Lachmann and Tischendorf, after B., D., L., Δ., Versions, have adopted the transposition: τὸ παιδίον βεβλημένον ἐπὶ κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. The Received Text is to be retained; the reading of Lachmann is accounted for from the fact, that the copyist passed immediately from the καί following ἐξεληλυθός to the καί in Mar_7:31, so that the clause, καὶ τὴν θυγατ. to κλίνης, was left out, and was afterwards inserted in the wrong, but what seemed to be the more fitting, place. Hence the clause, θυγατ. to κλίνης, and not the clause, τὸ δαιμόν. ἐξεληλ., is the omitted and restored one; so that all the variations in the readings are found in the former and not the latter. Meyer, in loco.—Ed.]

[13]Mar_7:31.—Griesbach, Lachmann, Tischendorf, after weighty authorities, read εἰς instead of πρός (as in Mar_3:7). Lachmann and Tischendorf, after B., D., L., Δ., Coptic, Ethiopian, Syriac, Vulgate, Saxon, Itala, read ἦλθε διὰ Σιδῶνος instead of καὶ Σιδῶνος ἦλθε.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mark

CHILDREN AND LITTLE DOGS

Mar 7:24 - Mar 7:30.

Our Lord desired to withdraw from the excited crowds who were flocking after Him as a mere miracle-worker and from the hostile espionage of emissaries of the Pharisees, ‘which had come from Jerusalem.’ Therefore He sought seclusion in heathen territory. He, too, knew the need of quiet, and felt the longing to plunge into privacy, to escape for a time from the pressure of admirers and of foes, and to go where no man knew Him. How near to us that brings Him! And how the remembrance of it helps to explain His demeanour to the Syrophcenician woman, so unlike His usual tone! Naturally the presence of Jesus leaked out, and perhaps the very effort to avoid notice attracted it. Rumour would have carried His name across the border, and the tidings of His being among them would stir hope in some hearts that felt the need of His help. Of such was this woman, whom Mark describes first, generally, as a ‘Greek’ {that is, a Gentile}, and then particularly as ‘a Syrophcenician by race’; that is, one of that branch of the Phoenician race who inhabited maritime Syria, in contradistinction from the other branch inhabiting North-eastern Africa, Carthage, and its neighbourhood. Her deep need made her bold and persistent, as we learn in detail from Matthew, who is in this narrative more graphic than Mark. He tells us that she attacked Jesus in the way, and followed Him, pouring out her loud petitions, to the annoyance of the disciples. They thought that they were carrying out His wish for privacy in suggesting that it would be best to ‘send her away’ with her prayer granted, and so stop her ‘crying after us,’ which might raise a crowd, and defeat the wish. We owe to Matthew the further facts of the woman’s recognition of Jesus as ‘the Son of David,’ and of the strange ignoring of her cries, and of His answer to the disciples’ suggestion, in which He limited His mission to Israel, and so explained to them His silence to her. Mark omits all these points, and focuses all the light on the two things-Christ’s strange and apparently harsh refusal, and the woman’s answer, which won her cause.

Certainly our Lord’s words are startlingly unlike Him, and as startlingly like the Jewish pride of race and contempt for Gentiles. But that the woman did not take them so is clear; and that was not due only to her faith, but to something in Him which gave her faith a foothold. We are surely not to suppose that she drew from His words an inference which He did not perceive in them, and that He was, as some commentators put it, ‘caught in His own words.’ Mark alone gives us the first clause of Christ’s answer to the woman’s petition: ‘Let the children first be filled.’ And that ‘first’ distinctly says that their prerogative is priority, not monopoly. If there is a ‘first,’ there will follow a second. The very image of the great house in which the children sit at the table, and the ‘little dogs’ are in the room, implies that children and dogs are part of one household; and Jesus meant by it just what the woman found in it,-the assurance that the meal-time for the dogs would come when the children had done. That is but a picturesque way of stating the method of divine revelation through the medium of the chosen people, and the objections to Christ’s words come at last to be objections to the ‘committing’ of the ‘oracles of God’ to the Jewish race; that is to say, objections to the only possible way by which a historical revelation could be given. It must have personal mediums, a place and a sequence. It must prepare fit vehicles for itself and gradually grow in clearness and contents. And all this is just to say that revelation for the world must be first the possession of a race. The fire must have a hearth on which it can be kindled and burn, till it is sufficient to bear being carried thence.

Universalism was the goal of the necessary restriction. Pharisaism sought to make the restriction permanent. Jesus really threw open the gates to all in this very saying, which at first sounds so harsh. ‘First’ implies second, children and little dogs are all parts of the one household. Christ’s personal ministry was confined to Israel for obvious and weighty reasons. He felt, as Matthew tells us, that He said in this incident that He was not sent but to the lost sheep of that nation. But His world-wide mission was as clear to Him as its temporary limit, and in His first discourse in the synagogue at Nazareth He proclaimed it to a scowling crowd. We cannot doubt that His sympathetic heart yearned over this poor woman, and His seemingly rough speech was meant partly to honour the law which ruled His mission even in the act of making an exception to it, and partly to test, and so to increase, her faith.

Her swift laying of her finger on the vulnerable point in the apparent refusal of her prayer may have been due to a woman’s quick wit, but it was much more due to a mother’s misery and to a suppliant’s faith. There must have been something in Christ’s look, or in the cadence of His voice, which helped to soften the surface harshness of His words, and emboldened her to confront Him with the plain implications of His own words. What a constellation of graces sparkles in her ready reply! There is humility in accepting the place He gives her; insight in seeing at once a new plea in what might have sent her away despairing; persistence in pleading; confidence that He can grant her request and that He would gladly do so. Our Lord’s treatment of her was amply justified by its effects. His words were like the hard steel that strikes the flint and brings out a shower of sparks. Faith makes obstacles into helps, and stones of stumbling into ‘stepping-stones to higher things.’ If we will take the place which He gives us, and hold fast our trust in Him even when He seems silent to us, and will so far penetrate His designs as to find the hidden purpose of good in apparent repulses, the honey secreted deep in the flower, we shall share in this woman’s blessing in the measure in which we share in her faith.

Jesus obviously delighted in being at liberty to stretch His commission so as to include her in its scope. Joyful recognition of the ingenuity of her pleading, and of her faith’s bringing her within the circle of the ‘children,’ are apparent in His word, ‘For this saying go thy way.’ He ever looks for the disposition in us which will let Him, in accordance with His great purpose, pour on us His full-flowing tide of blessing, and nothing gladdens Him more than that, by humble acceptance of our assigned place, and persistent pleading, and trust that will not be shaken, we should make it possible for Him to see in us recipients of His mercy and healing grace.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

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 children’s 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 demon’s 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 children’s 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 master’s 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 master’s table:” “All right; I accept the situation, and take the dog’s place under the table of my Lord and Master, infinitely delighted to be the Lord’s dog rather than the devil’s 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 dog’s 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!”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

CHAPTER 7:24-30 (Mar_7:24-30)

THE CHILDREN AND THE DOGS

"And from thence He arose, and went away into the borders of Tyre and Sidon. And He entered into a house, and would have no man know it; and He could not be hid. But straightway a woman, whose little daughter had an unclean spirit, having heard of Him, came and fell down at His feet. Now the woman was a Greek, a Syrophoenician by race. And she besought Him that He would cast forth the devil out of her daughter. And He said unto her, Let the children first be filled: for it is not meet to take the children's bread and cast it to the dogs. But she answered and saith unto Him, Yea, Lord: even the dogs under the table eat of the children's crumbs. And He said unto her, For this saying go thy way; the devil is gone out of thy daughter. And she went away unto her house, and found the child laid upon the bed, and the devil gone out." Mar_7:24-30 (R.V.)

THE ingratitude and perverseness of His countrymen have now driven Jesus into retirement "on the borders" of heathenism. It is not clear that He has yet crossed the frontier, and some presumption to the contrary is found in the statement that a woman, drawn by a fame which had long since gone throughout all Syria, "came out of those borders" to reach Him. She was not only "a Greek" (by language or by creed as conjecture may decide, though very probably the word means little more than a Gentile), but even of the specially accursed race of Canaan, the reprobate of reprobates. And yet the prophet Zechariah had foreseen a time when the Philistine also should be a remnant for our God, and as a chieftain in Judah, and when the most stubborn race of all the Canaanites should be absorbed in Israel as thoroughly as that which gave Araunah to the kindliest intercourse with David, for Ekron should be as a Jebusite (Zec_9:7). But the hour for breaking down the middle wall of partition was not yet fully come. Nor did any friend plead for this unhappy woman, that she loved the nation and had built a synagogue; nothing as yet lifted her above the dead level of that paganism to which Christ, in the days of His flesh and upon earth, had no commission. Even the great champion and apostle of the Gentiles confessed that his Lord was a minister of the circumcision by the grace of God, and it was by His ministry to the Jews that the Gentiles were ultimately to be won. We need not be surprised therefore at His silence when she pleaded, for this might well be calculated to elicit some expression of faith, something to separate her from her fellows, and so enable Him to bless her without breaking down prematurely all distinctions. Also it must be considered that nothing could more offend His countrymen than to grant her prayer, while as yet it was impossible to hope for any compensating harvest among her fellows, such as had been reaped in Samaria. What is surprising is the apparent harshness of expression which follows that silence, when even His disciples are induced to intercede for her. But theirs was only the softness which yields to clamor, as many people give alms, not to silent worth but to loud and pertinacious importunity. And they even presumed to throw their own discomfort into the scale, and urge as a reason for this intercession, that she crieth after us. But Jesus was occupied with His mission, and unwilling to go farther than He was sent.

In her agony she pressed nearer still to Him when He refused, and worshipped Him, no longer as the Son of David, since what was Hebrew in His commission made against her; but simply appealed to His compassion, calling Him Lord. The absence of these details from St. Mark's narrative is interesting, and shows the mistake of thinking that his Gospel is simply the most graphic and the fullest. It is such when our Lord Himself is in action; its information is derived from one who pondered and told all things, not as they were pictorial in themselves, but as they illustrated the one great figure of the Son of Man. And so the answer of Jesus is fully given, although it does not appear as if grace were poured into His lips. "Let the children first be filled, for it is not meet to take the children's bread, and to cast it to the dogs." It might seem that sterner words could scarcely have been spoken, and that His kindness was only for the Jews, who even in their ingratitude were to the best of the Gentiles as children compared with dogs. Yet she does not contradict Him. Neither does she argue back, -- for the words "True, Lord, but . . ." have rightly disappeared from the Revised Version, and with them a certain contentious aspect which they give to her reply. On the contrary she assents, she accepts all the seeming severity of His view, because her penetrating faith has detected its kindly undertone, and the triple opportunity which it offers to a quick and confiding intelligence. It is indeed touching to reflect how impregnable was Jesus in controversy with the keenest intellects of Judaism, with how sharp a weapon He rent their snares, and retorted their arguments to their confusion, and then to observe Him inviting, tempting, preparing the way for an argument which would lead Him, gladly won, captive to a heathen's and a woman's importunate and trustful sagacity. It is the same Divine condescension which gave to Jacob his new name of Israel because he had striven with God and prevailed.

And let us reverently ponder the fact that this pagan mother of a demoniacal child, this woman whose name has perished, is the only person who won a dialectical victory in striving with the Wisdom of God; such a victory as a father allows to his eager child, when he raises gentle obstacles, and even assumes a transparent mask of harshness, but never passes the limit of the trust and love which he is probing.

The first and most obvious opportunity which He gives to her is nevertheless hard to show in English. He might have used an epithet suitable for those fierce creatures which prowl through Eastern streets at night without any master, living upon refuse, a peril even to men who are unarmed. But Jesus used a diminutive word, not found elsewhere in the New Testament, and quite unsuitable to those fierce beasts, a word "in which the idea of uncleanness gives place to that of dependence, of belonging to man and to the family." No one applies our colloquial epithet "doggie" to a fierce or rabid brute. Thus Jesus really domesticated the Gentile world. And nobly, eagerly, yet very modestly she used this tacit concession, when she repeated His carefully selected word, and inferred from it that her place was not among those vile "dogs" with are "without," but with the domestic dogs, the little dogs underneath the table.

Again, she observed the promise which lurked under seeming refusal, when He said, "Let the children first be filled," and so implied that her turn should come, that it was only a question of time. And so she answers that such dogs as He would make of her and hers do not fast utterly until their mealtime after the children have been satisfied; they wait under the table, and some ungrudged fragments reach them there, some "crumbs."

Moreover, and perhaps chiefly, the bread she craves need not be torn from hungry children. Their Benefactor has had to wander off into concealment, they have let fall, unheeding, not only crumbs, although her noble tact expresses it thus lightly to their countryman, but far more than she divined, even the very Bread of Life. Surely His own illustration has admitted her right to profit by the heedlessness of "the children." And He had admitted all this: He had meant to be thus overcome. One loves to think of the first flush of hope in that trembling mother's heavy heart, as she discerned His intention and said within herself, "Oh, surely I am not mistaken; He does not really refuse at all; He wills that I should answer Him and prevail." One supposes that she looked up, half afraid to utter the great rejoinder, and took courage when she met His questioning inviting gaze. And then comes the glad response, no longer spoken coldly and without an epithet: "O woman, great is thy faith." He praises not her adroitness nor her humility, but the faith which would not doubt, in that dark hour, that light was behind the cloud; and so He sets no other limit to His reward than the limit of her desires: "Be it unto thee even as thou wilt."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

7:24-30 The discussion of clean and unclean and of undefiled and defiled in 7:1-23 has prepared readers for the story of the Gentile woman’s faith. For Jews, Gentiles were defiled by definition, because they did not keep the regulations of the Torah (see Acts 10:1–11:18, especially 10:14-15; 11:2-3, 8-9).

7:24 The city of Tyre and its surrounding regions lie on the Mediterranean coast in modern-day Lebanon. Originally an island, Tyre became a peninsula when Alexander the Great constructed a half-mile ramp from the mainland in 332 BC. Tyre had one of the most important harbors on the eastern side of the Mediterranean Sea. People earlier had come from Tyre to hear Jesus and see him work miracles (3:7-8), which explains how the Tyrian woman knew of him. • There is much discussion about why Jesus left Galilee to visit this Gentile region. Mark provides no explanation, so any suggestion is pure speculation. Mark’s Gentile readers, however, would have understood this journey by Jesus as foreshadowing the church’s mission to the Gentile world that led to their own conversion (for more about the genesis of the church in Rome, see Romans Book Introduction).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 7:24. Μεθόρια) the common boundaries.—οὐδένα, no man) For He was still within the borders of the land of Israel.[51]

[51] οὐκ ἡδυνήθη λαθεῖν, He could not remain hid) Things were so disposed by the direction of God, that the benefit seemed to have been as if at random, and by fortuitous coincidence, conferred on her as being a heathen woman.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_7:24-30. See on Mat_15:21-29, who in Mar_7:23-25 has added what is certainly original.

ἐκεῖθεν] out of the land of Gennesareth, Mar_6:53.

εἰς τὰ μεθόρια Τύρου into the regions ordering on Tyre (Xen. Cyr. i. 4. 16; Thuc. ii, 27. 2, iv. 56. 2, iv. 99; Herodian, v. 4. 11; Lucian, V. H. i. 20). It is not, withal, said even here (comp. Mat_15:21) that Jesus had now left Galilee and betaken Himself into Gentile territory. He went into the Galilean regions bordering on Tyre (the tribe of Asher). According to Mark, it was only in further prosecution of His journey (Mar_7:31) that He went through Phoenicia, and even through Sidon, merely, however, as a traveller, and without any sojourn. The explanation of Erasmus and Kypke: into the region between Tyre and Sidon, is set aside by the spuriousness of καὶ Σιδῶνος.

εἰς οἰκίαν] into a house. Comp. Mar_7:17. It was doubtless the house of one who honoured Him.

οὐδένα ἤθελε γνῶναι] not: He wished to know no one (Fritzsche, Ewald), but: He wished that no one should know it. See the sequel. Matthew does not relate this wish to remain concealed; the remark is one of those peculiar traits in which Mark is so rich. But he has no purpose of thereby explaining the subsequent refusal of aid on the part of Jesus from another ground than that mentioned by Mat_15:24 (de Wette, Hilgenfeld), since Mark also at Mar_7:27 narrates in substance the same ground of refusal.

ἠδυνήθη] corresponds to the ἤθελε: He wished … and could not.

ἧς αὐτῆς] See Winer, p. 134 [E. T. 184]. On θυγάτρ., comp. Mar_5:23.

Mar_7:26. Ἑλληνίς] a Gentile woman, not a Jewess, Act_17:12.

Syrophoenice means Phoenicia (belonging to the province of Syria), as distinguished from the Λιβοφοίνικες (Strabo, xvii. 3, p. 835) in Libya. The (unusual) form Συροφοινίκισσα is, with Wetstein, Griesbach, Scholz, and Lachmann, to be received on account of the preponderance of the witnesses in its favour, with which are to be classed those which read Συραφοινίκισσα or Σύρα Φοινίκισσα (so Teschendorf), which is explanatory (a Phoenician Syrian). The Recepta Συροφοίνισσα (so also Fritzsche) is an emendation, since Φοίνισσα was the familiar name for a Phoenician woman (Xen. Hell. iii. 4.1, iv. 3. 6; Herodian, v. 3.2). But the form Συροφοινίκισσα is not formed from Συροφοίνιξ (Luc. D. Concil. 4), but from Φοινίκη. The Χαναναία of Matthew is substantially the same. See on Mat_15:22.

ἐκβάλλῃ] (see the critical remarks) present subjunctive, makes the thought of the woman present, and belongs to the vividness of the graphic delineation; Klotz, ad Devar. p. 618.

Mar_7:27. πρῶτον] certainly a modification in accordance with later tradition, intended to convey the meaning: it is not yet competent for Gentiles also to lay claim to my saving ministry; the primary claim, which must be satisfied before it comes to you, is that of the Jews.[107] It is the idea of the Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι, Rom_1:16, which has already come in here, added not exactly in a doctrinal sense (Keim), but out of the consciousness of the subsequent course of things and without set purposeto say nothing of an anti-Judaistic purpose in opposition to Matthew (Hilgenfeld), which would rather have led to the omission of the entire narrative. But in general the presentation of this history in Matthew bears, especially as regards the episode with the disciples, the stamp of greater originality, which is to be explained from a more exact use of the collection of Logia through simple reproduction of their words. Ewald finds in that episode another genuine remnant from the primitive document of Mark. Comp. also Holtzmann, p. 192.

Mar_7:29. ΔΙᾺ ΤΟῦΤΟΝ ΤῸΝ ΛΌΓΟΝ ὝΠΑΓΕ] on account of this saying] (which gives evidence of so strong a confidence in me), go thy way. In ὕπαγε is implied the promise of compliance, hence it is fittingly associated with διὰ τοῦτον τ. λ. Comp. Mat_8:13; Mar_5:34.

Mar_7:30. ΕὟΡΕ Κ.Τ.Λ.] Vis verbi invenit cadit potius super participium quam super nomen (Bengel).

βεβλημ. ἐπὶ τ. κλίνην] weary and exhausted, but ΚΕΙΜΈΝΗΝ ἘΝ ΕἸΡΉΝῌ, Euthymius Zigabenus, which the demon did not previously permit.

[107] According to Schenkel, indeed, Jesus was not at all in earnest with this answer of harsh declinature, and this the woman perceived. But see on Matt., and comp. Keim, geschichtl. Chr. p. 61 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 7:24-30 . The Syrophenician woman (Mat 15:21-28 ). ἐκεῖθεν δὲ ἀναστὰς points to a change from the comparatively stationary life by the shores of the lake to a period of wandering in unwonted scenes. Cf. Mar 10:1 , where ἀναστὰς is used in reference to the final departure from Galilee to the south. The δὲ , instead of the more usual καὶ , emphasises this change. εἰς τὰ ὅρια Τ ., not towards (Fritzsche), but into the borders of Tyre. There can be no doubt that in Mk.’s narrative Jesus crosses into heathen territory ( cf. Mar 7:31 ). In view of the several unsuccessful attempts made by Jesus to escape from the crowd into quiet and leisure, so carefully indicated by Mk., this almost goes without saying. Failing within Jewish territory, He is forced to go without, in hope to get some uninterrupted leisure for confidential intercourse with the Twelve, rendered all the more urgent by scenes like that just considered, which too plainly show that His time will be short. εἰς οἰκίαν , into a house; considering Christ’s desire for privacy, more likely to be that of a heathen stranger (Weiss) than that of a friend (Meyer, Keil). οὐδένα ἤθελε γνῶναι , He wished no one to know (He was there); to know no one (Fritzsche), comes to the same thing: desires to be private, not weary of well-doing, but anxious to do other work hitherto much hindered. οὐκ ἠδυνάσθη λαθεῖν , He was not able to escape notice; not even here!

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Into the uttermost coasts of Palestine, which were next to Tyre and Sidon.

That which the proud do reject when it is offered unto them, that same do the modest and humble sinners as it were violently wring out.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

See here, I. How humbly Christ was pleased to conceal himself. Never man was so cried up as he was in Galilee, and therefore, to teach us, though not to decline any opportunity of doing good, yet not to be fond of popular applause, he arose from thence, and went into the borders of Tyre and Sidon, where he was little known; and there he entered, not into a synagogue, or place of concourse, but into a private house, and he would have no man to know it; because it was foretold concerning him, He shall not strive nor cry, neither shall his voice be heard in the streets. Not but that he was willing to preach and heal here as well as in other places, but for this he would be sought unto. Note, As there is a time to appear, so there is a time to retire. Or, he would not be known, because he was upon the borders of Tyre and Sidon, among Gentiles, to whom he would not be so forward to show himself as to the tribes of Israel, whose glory he was to be.

II. How graciously he was pleased to manifest himself, notwithstanding. Though he would not carry a harvest of miraculous cures into those parts, yet, it should seem, he came on purpose to drop a handful, to let fall this one which we have here an account of. He could not be hid; for, though a candle may be put under a bushel, the sun cannot. Christ was too well known to be long incognito - hid, any where; the oil of gladness which he was anointed with, like ointment of the right hand, would betray itself, and fill the house with its odours. Those that had only heard his fame, could not converse with him, but they would soon say, "This must be Jesus." Now observe,

1. The application made to him by a poor woman in distress and trouble. She was a Gentile, a Greek, a stranger to the commonwealth of Israel, an alien to the covenant of promise; she was by extraction a Syrophenician, and not in any degree proselyted to the Jewish religion; she had a daughter, a young daughter, that was possessed with the devil. How many and grievous are the calamities that young children are subject to! Her address was, (1.) Very humble, pressing, and importunate; She heard of him, and came, and fell at his feet. Note, Those that would obtain mercy from Christ, must throw themselves at his feet; must refer themselves to him, humble themselves before him, and give up themselves to be ruled by him. Christ never put any from him, that fell at his feet, which a poor trembling soul may do, that has not boldness and confidence to throw itself into his arms. (2.) It was very particular; she tells him what she wanted. Christ gave poor supplicants leave to be thus free with him; she besought him that he would cast forth the devil out of her daughter, Mar 7:26. Note, The greatest blessing we can ask of Christ for our children is, that he would break the power of Satan, that is, the power of sin, in their souls; and particularly, that he would cast forth the unclean spirit, that they may be temples of the Holy Ghost, and he may dwell in them.

2. The discouragement he gave to this address (Mar 7:27); He said unto her, "Let the children first be filled; let the Jews have all the miracles wrought for them, that they have occasion for, who are in a particular manner God's chosen people; and let not that which was intended for them, be thrown to those who are not of God's family, and who have not that knowledge of him, and interest in him, which they have, and who are as dogs in comparison of them, vile and profane, and who are as dogs to them, snarling at them, spiteful toward them, and ready to worry them." Note, Where Christ knows the faith of poor supplicants to be strong, he sometimes delights to try it, and put it to the stretch. But his saying, Let the children first be filled, intimates that there was mercy in reserve for the Gentiles, and not far off; for the Jews began already to be surfeited with the gospel of Christ, and some of them had desired him to depart out of their coasts. The children begin to play with their meat, and their leavings, their loathings, would be a feast for the Gentiles. The apostles went by this rule, Let the children first be filled, let the Jews have the first offer; and if their full souls loathe this honeycomb, Lo, we turn to the Gentiles!

3. The turn she gave to this word of Christ, which made against her, and her improvement of it, to make for her, Mar 7:28. She said, "Yes, Lord, I own it is true that the children's bread ought not to be cast to the dogs; but they were never denied the crumbs of that bread, nay it belongs to them, and they are allowed a place under the table, that they may be ready to receive them. I ask not for a loaf, no, nor for a morsel, only for a crumb; do not refuse me that." This she speaks, not as undervaluing the mercy, or making light of it in itself, but magnifying the abundance or miraculous cures with which she heard the Jews were feasted, in comparison with which a single cure was but as a crumb. Gentiles do not come in crowds, as the Jews do; I come alone. Perhaps she had heard of Christ's feeding five thousand lately at once, after which, even when they had gathered up the fragments, there could not but be some crumbs left for the dogs.

4. The grant Christ thereupon made of her request. Is she thus humble, thus earnest? For this saying, Go thy way, thou shalt have what thou camest for, the devil is gone out of thy daughter, Mar 7:29. This encourages us to pray and not to faint, to continue instant in prayer, not doubting but to prevail at last; the vision at the end shall speak, and not lie. Christ's saying that is was done, did it effectually, as at other times his saying, Let it be done; for (Mar 7:30) she came to her house, depending upon the word of Christ, that her daughter was healed, and so she found it, the devil was gone out. Note, Christ can conquer Satan at a distance; and it was not only when the demoniacs saw him, that they yielded to his power (as Mar 3:11), but when they saw him not, for the Spirit of the Lord is not bound, nor bounded. She found her daughter not in any toss or agitation, but very quietly laid on the bed, and reposing herself; waiting for her mother's return, to rejoice with her, that she was so finely well.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. Into the borders of Tyre end Sidon] Or, into the country between Tyre and Sidon. I have adopted this translation from KYPKE, who proves that this is the meaning of the word μεθορια, in the best Greek writers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(24-30) And from thence he arose.—See Notes on Mat_15:21-28.

Tyre and Sidon.—The better MSS. omit the latter name here, and reserve it for Mar_7:31, where see Note.

Entered into an house.—The fact is peculiar to St. Mark, and seems specified as an indication of our Lord’s wish to avoid publicity.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24–30. The Syrophœnician Woman

24. from thence he arose] The malevolence of our Lord’s enemies was now assuming hourly a more implacable form. The Pharisaic party in Eastern Galilee were deeply offended (Mat_15:12); even those who once would fain have prevented Him from leaving them (Luk_4:42) were filled with doubts and suspicions; Herod Antipas was inquiring concerning Him (Luk_9:9), and his inquiries boded nothing but ill. He therefore now leaves for awhile eastern Galilee and makes His way north-west through the mountains of upper Galilee into the border-land of Phœnicia. See the Analysis of the Gospel, p. 22.

the borders of Tyre and Sidon] His travelling towards these regions was the prophetic and symbolical representation of the future progress of Christianity from the Jews to the Gentiles. So in ancient times Elijah travelled out of his own land into Phœnicia (1Ki_17:10-24). Our Lord, however, does not actually go into Phœnicia, but into the adjoining borders of Galilee, the district of the tribe of Asher.

Tyre] A celebrated commercial city of antiquity, situated in Phœnicia. The Hebrew name “Tzôr” signifies “a rock,” and well agrees with the site of Sû, the modern town on a rocky peninsula, which was formerly an island, and less than 20 miles distant from Sidon. We first get glimpses of its condition in 2Sa_5:11 in connection with Hiram, King of Tyre, who sent cedar-wood and workmen to David and afterwards to Solomon (1Ki_9:11-14; 1Ki_10:22). Ahab married a daughter of Ithobal, King of Tyre (1Ki_16:31), and was instrumental in introducing the idolatrous worship of Baalim and Ashtaroth. The prosperity of Tyre in the time of our Lord was very great. Strabo gives an account of it at this period, and speaks of the great wealth which it derived from the dyes of the celebrated Tyrian purple. It was perhaps more populous even than Jerusalem.

Sidon] The Greek form of the Phœnician name Zidon, an ancient and wealthy city of Phœnicia, situated on the narrow plain between the Lebanon and the Sea. Its Hebrew name Tsidôn signifies “Fishing” or “Fishery.” Its modern name is Saida. It is mentioned in the Old Testament as early as Gen_10:19; Jos_11:8; Jdg_1:31, and in ancient times was more influential even than Tyre, though from the time of Solomon it appears to have been subordinate to it.

would have no man know it] desiring seclusion and rest after His late labours.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For a certain woman,.... One way and means by which he came to be more openly discovered who he was, was this; a woman in those parts,

whose young daughter had an unclean spirit; a devil, with which she was possessed; hearing of some miracles he had wrought in healing the sick, and casting out devils;

heard of him, and came; and understanding that he was in such a place made all haste to him;

and fell at his feet; and with great respect and reverence to so venerable a person, threw herself at his feet, and earnestly entreated mercy for her child; believing he had power to cast the devil out of her, though at a distance from her.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

Ver. 24. Would have no man know, &c.] There were therefore two wills in Christ: the one whereof rightly willed that which the other justly and wisely nilled.

But he could not be hid] He is a God that hides himself, Isa 8:17; we must fetch him out of his retiring room by our fervent prayers.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

If he desired to conceal himself, and could not, his will it seems was under control; but this is impossible. His will must always take place. On this occasion, therefore, he wished himself to be sought for by these Gentiles, but not to be made known by his own apostles. Wherefore it came to pass, that not the persons who were his followers, but the Gentiles who entered the house in which he was, published his fame abroad. (St. Augustine) --- Jesus Christ commanded his disciples not to publish that he was come into that country; not that he intended to cease from healing the infirm, and curing diseases, when he saw the faith of the inhabitants deserved it; for he informed the Gentile woman of his coming, and made it known to as many others as he thought worth; but that he might teach us, by his example, to decline the applause of men. (Ven. Bede)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Matthew records this history with several considerable additions; See Poole on "Mat 15:21", and following verses to Mat 15:28, where we have largely opened it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Our Lord now passes out of Galilee into a heathen country, Syro-phoenicia, into the borders of Tyre and Sidon, that he might begin to impart his miracles and his doctrine, which the scribes and Pharisees had rejected, to the Gentiles. There is not sufficient authority for omitting "Sidon" from the text. Both these cities were renowned for their extensive commerce and for their wealth. It is probable that the true reading in Ver. 31, which will be noticed presently, may have led to the omission by some authorities of "Sidon" here. But there is really no inconsistency in retaining the words "and Sidon" here; and accepting the reading" through Sidon" there. Tyro, which was the capital of Phoenicia, lay to the south, bordering on Judaea; Sidon to the north: and multitudes flocked to Christ from these parts. He entered into a house, and would have no man know it: and he could not be hid. He would have no man know it, partly for the sake of quiet, and partly lest he should rouse the Jews more bitterly against him, and give them occasion to cavil that he was not the Messiah promised to the Jews, because, having left them, he had turned to the Gentiles. St. Mark (Mar_3:8) has already informed us that his fame had spread to those about Tyro and Sidon.

Vers. 24-30. The alien"s faith.

In quest of repose and retirement, the Lord Jesus often, even during the busiest periods of his ministry withdrew from crowded cities and busy shores to some accessible seclusion. On this occasion he traveled to the borders of Phoenicia, but though so far from his accustomed resorts, he was known and sought and followed. From Tyre and Sidon people had already, attracted by his fame, found their way to the neighborhood of Capernaum, to hear his discourses and to behold his works. No wonder that now, even in these distant regions, though desiring retirement, the Divine Prophet "could not be hid." Hence the application recorded in this touching and encouraging narrative. We observe here

I FAITH ARISING IN UNFAVOURABLE CIRCUMSTANCES. A woman described as a Canaanite, a Gentile appealed to Jesus for help. Probably a heathen, she yet had confidence in the power of the Hebrew Rabbi and Prophet to bring her some relief. It is singular that two conspicuous instances of faith in Christ during his ministry this, and that of the centurion should be displayed by Gentiles. And this when many of cur Lord"s own countrymen despised and rejected the Son of David! Yet every preacher of the gospel has met with cases which show us that faith springs up where it is least expected, and in circumstances the least favorable. An inducement this for the Christian sower to "sow beside all waters.

II FAITH PROMPTING TO INTERCESSION. Personal faith will lead to pleading prayer. This was the faith of a mother, concerned for her afflicted daughter, possessed by an unclean spirit. Maternal love incited to the appeal, and sustained under discouragement and rebuffs. True faith will ever lead to action, and will impel the anxious soul to lay its anxieties before a mighty and compassionate Lord. We cannot be satisfied to come to Christ for ourselves alone; for those dear to our hearts some true request will be preferred, some petition will be urged. The heart"s compassionate impulse the Lord of the heart will not despise.

III FAITH REPULSED AND SORELY TRIED. The language addressed by Jesus to this woman was certainly unlike what he was wont to address to suppliants. His mission was to Israel; the bread he brought for Israel"s sons; Canaanites and all Gentiles were but as dogs, having no claim upon the provision made for the household of the favored. It is mysterious, yet it is unquestionable, that it seems good to God to "try " the faith of men. So Jehovah had tried Abraham, and so Jesus now tried this poor, pitiable woman. He will try your faith; but misunderstand not his treatment of you. "Ye fearful saints, fresh courage take; The clouds ye so much dread Are big with mercy, and shall break In blessings on your head.

IV FAITH TRIUMPHANT. The woman neither resented the Lord"s comparison nor did she, disheartened by the reception she met with, turn away without a blessing. She took the Lord at his word, and followed out his figure. "Be it so; let the bread, the loaf, be for the children; let the dogs keep their proper place; yet, even there, surely there is some provision even for them. There are crumbs, and with these the dogs may be content; for these the dogs may be grateful." This is the way to plead with Heaven. God will have earnestness and persistency and perseverance in prayer. Christ"s grace is ever for those who seek, and who seek not fitfully, but resolutely and enduringly.

V FAITH RECOGNIZED AND REWARDED. Christ was pleased because the applicant cast herself upon his compassion, because she was willing to receive the boon desired upon his own terms. "For this saying go thy way." It was a saying expressing so much humility, so much earnestness, so much faith, that the heart from which it came might not remain unsatisfied, unblest. The evangelist tells, in a way very picturesque and affecting, how, upon her return to her house, the poor woman found that the power had been exercised, that the demon had departed, and that her daughter was healed.

APPLICATION. The narrative

(1) affords encouragement to offer intercessory prayer;

(2) shows the value of humility in our approach to Jesus; and

(3) assures us that persevering faith shall not be unrewarded.

Vers. 24-30. The prayer of the Syro-phoenician woman.

An atmosphere of publicity about Christ: crowds follow him wherever they hear of his presence, and even in strange regions his fame anticipates him. The many who took advantage of his power to heal are forgotten in the special ease which now presented itself. This may have been the spiritual result of many unsatisfactory cases in which the cure only affected the body; the rumor of them awoke at least one heart to a new sense of spiritual power. Speaking about Jesus and his work in this place or that, to one soul or another, may be a blessing in unthought-of quarters. Jesus "could not be hid" for other reasons; his disciples were with him, and, more than all, he carried about in himself a revelation of love and pity that spoke to every heart. Spiritual influence is a mysterious thing, and yet there are some conditions of its exercise which are only too plainly declared. Matthew has a fuller account, but our evangelist gives us the chief details. The Saviour was touching the great world outside of Judaism, the scene of his greater ministry in the future through the Holy Spirit. The incident is remarkable, as suggesting this universal relation of him who as yet was but a Jewish Rabbi. It tells us the nature of the limitation which hemmed in his work, and how that limitation was to be removed, when he "should open the door of faith to the Gentiles.

I AT THE DOOR OF MERCY. (Vers. 25, 26)

1. The motive. It was not for herself, but her child, whose distress she sought to relieve. The nature of this unclean spirit." Moral parallels. A mother"s instinct: how near the human affections and family obligations bring us to the gospel! The instinct is a natural one, but tending to the spiritual. She was in the school of sorrow, noble and unselfish sorrow, which searches the heart and awakens the latent forces of the spiritual nature. How many have been brought by such sentiments and experiences to the cross!

2. The attraction. She had heard of him and his merciful works. We all stand in need of mercy, and are insensibly affected as we hear of its exercise upon others. Make known the Saviour, and proclaim his saving grace! The m ost unlooked-for will come. "Faith cometh by hearing, and hearing by the Word of God." But now she saw and heard himself. Her great yearning, grieving heart read the lineaments of his countenance, and the character they expressed. "He will not turn me away." Christ, by his spiritual presence in the Word, ever touches human hearts thus, awaking by what he is the deepest longings and most instinctive trust.

II THE DOOR AJAR. (Ver. 27)

1. It sounds like a rebuff. What claims has she upon him? But:

2. Is really a trial of her faith. It sounds logically conclusive, yet is it intended to call forth the inmost spiritual nature. Delays and adverse experiences in prayer should not all at once be accepted as final Prayer is not a mere asking; it is a discipline. Remember Abraham"s importunity.

3. Encouragement is given even under the appearance of refusal. Matthew: tells us of a silence that preceded this; for Christ to speak was itself an omen not to be despised. "First" is a word that hints at postponement, not ultimate rejection. And the picture he sketches is not to be taken literally, but is for the spiritual imagination. As the reasoner, in making an induction, introduces a clement into his reasoning that is not in the facts in themselves, so the petitioner at Heaven"s throne must learn to interpret his experiences, and to sift the rejections that he may discover the elements of hope. Here the petitioner answers the objection by completing the picture in whic h it is couched. True, it would be wrong to cast the children"s "loaf" to the dogs; but that is not the only conceivable way in which the dogs may be fed. Her Greek experience comes to her assistance. Whilst the Jews hated dogs as "unclean," and could not tolerate them in their houses, the Greeks had a peculiar affection for them, and tamed and trained them to feed from the band. In many a Greek home the dog had its place beside the table or beneath it. And the crumbs "found their way there in various ways, either by intention or accident. The term she uses is a diminutive of endearment. The twenty-eighth verse is full of dimmutives dogs," "little children"s," and "little crumbs which are full of subtle, tender appeal. This is her argument, then. It is a self-humiliating one, for she is willing to take the dogs" place. She is not a Jewess a "child;" she is only a Gentile, and her daughter is "a little dog." And here is the children"s loaf the Bread of life at the very edge of the table. May not some "little crumbs" fall over? To such humility, such faith, there can be no refusal; and there was never intended to be one. This is how we must all come to Heaven"s door vile, miserable sinners, with no claim save upon the mercy of God!

III THE DOOR OPENED. (Vers. 29, 30)

1. It is opened to faith. "For this saying." It was an inspiration of faith. She had found the master-key for all time, and as she used it the door flew open. If we but "ask in faith, nothing wavering," all our petitions will be granted.

2. It is opened by Divine grace. We are not to suppose the request granted because the feeling of Christ was wrought upon. The yielding has only a superficial appearance of being due to constraint. In reality the delay was but interpolated that the faith of the woman might be developed in her own soul and manifested to the Jewish spectators; and so the final answer would be justified on every hand, and prove a blessing to others beside the recipient. The cure is already effected when she returns home.

3. It stands open for ever to such petitioners. The ground of assent to her appeal having been "evidently set forth," she becomes a precedent for all believers to plead. She is the pioneer of all who, not being Jews according to the flesh, are nevertheless children of faithful Abraham according to the spirit. To all who thus believe the invitation is given, "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you. M.

HOMILIES BY A. ROWLAND Ver. 24The seclusion of Jesus.

Our Lord, during his ministry, frequently sought retirement, and the text mentions one of these occasions. Seclusion is sometimes coveted by his disciples from improper motives, but these found no lodgment in the heart of the sinless One. We sometimes withdraw from active service for God because a feeling of indolence creeps over us, but he constantly found it to be his meat and drink to do the will of his Father in heaven. We sometimes shrink back from suspicions and reproaches in a spirit of cowardice, whereas in Christ there was no trace of the fear of man, that brings a snare. Nor did he ever exhibit the slightest indication of the selfishness which leads us to shut ourselves up in the narrow circle of our petty personal interests. On the contrary, his whole life, the fact of his living here at all, the death which he could easily have averted, conclusively showed that he "came not to be ministered unto, but to minister, and to give his life a ransom for many." We may at once and confidently set aside any explanation of Christ"s withdrawal from a place or people which is drawn from some supposed imperfection in him who was absolutely sinless. At the same time, we must remember that we cannot always discover with certainty the reasons for our Lord"s actions, not only because these are not mentioned by the evangelists, who never try to explain or justify what may be open to misrepresentation, but also because his nature transcended ours, and his acts had issues not only here but in an unseen world. So that whenever we suggest explanations of his conduct, we must say to ourselves, "Lo, these are parts of his ways: but how little a portion is heard of him!

I OCCASIONAL SECLUSION WAS GOOD FOR THE LORD HIMSELF. He was as truly the Son of man as the Son of God. His life would not have been complete, it would not have touched ours at so many points, if he had always worked and never waited. Hence, though he had to do a work so stupendous that it would affect the destinies of the world, and of the unseen universe of God, there are no signs in his life of bustle or impatience. He waited thirty years before he preached the gospel; and although he allowed himself only three short years for public ministry, he broke off from it again and again; and when at work he was so unhurried that he could stop in his progress to Jerusalem to heal a blind beggar, or halt on his way to save a dying child in order to heal and teach a poor woman in the crowd that thronged him. What a lesson to us in this fast-living age! What a rebuke to our feverish anxiety and excitement! Doubtless we should have to sacrifice something to break off from work as our Master did; indeed, this is one modern form of taking up our cross to follow him. It will be a fatal mistake to let business hustle prayer out of our life. The busy Christ could sometimes be alone, and he could not have been all he is to us if he had not been so. In the wilderness of temptation he was alone, and the real struggle of every human life is fought out and won in the presence of him who sees in secret. The greatest agony of Christ was endured in solitude; and in our Gethsemane friends fail us, but our God is near. It is good to be alone, if only we are alone with God, as Jesus was.

II THE OCCASIONAL SECLUSION OF OUR LORD WAS GOOD FOR OTHERS. It was well for the disciples that they should be sometimes withdrawn, with their Master, from circumstances in which they would be harmed by men"s applause or overwrought by nervous excitement; but besides this, Christ"s withdrawal would benefit some who were not his disciples.

1. It was a possible means of grace to his foes. When the rage of the Pharisees was intensely aroused (and no anger is more unreasoning and devilish than that which professedly bases itself on religious conviction), it was well for them that the object of their wrath should disappear for a time. Christ"s withdrawal saved them again and again from the awful crime which they committed at last on Calvary; it allowed for the subsidence of hasty excitement, which prejudiced them, and gave them time and opportunity for recovering better and wiser thoughts about the Lord. The loving Saviour would fain have helped even those who hated him.

2. It was for the advantage of the mass of his hearers. They saw his miracles, marvelled at them, discussed them, crowded to see more without the least perception of their spiritual significance; so that if the series of miracles had been unbroken they would have failed of their purpose.

3. It was for the good of those who needed him that he should be sought. This is clearly exemplified in the experience of this woman of Syrophoenicia. The disciples tried to drive her away. But Jesus meant her to come, had gone thither partly that she might come, gave her rebuffs which aroused yet more her apprehension of want; and so tested and developed her faith as to make her ready to receive the great blessing he longed to give. If Christ does not reveal himself so unmistakably to us as we wish, it is because he sees that we may win a higher benediction when we obey his command, "Seek, and ye shall find. A.R.

He could not be hid.

On several occasions when Jesus sought retirement it was denied him, either by the enthusiastic zeal of his followers or by the pressing need of those who had heard of his fame. Still he seems to hide himself, and yet from no earnest seeker can he be hidden. In respect to many things besides the saving knowledge of Christ, it may be said they can only be discovered by diligent search. Our present knowledge of the physical world has come to us through those who would not be denied in their eager exploration. The forces of nature, too, have not obtruded themselves in their various uses, but have been won to our service by costly experiments and diligent thought. Speaking broadly, all life is an experiment a discovery. A child learns to judge distances by trying to grasp what is within reach; he discovers the limit of strength by falls and hurts; he prattles before he talks. Very little of what we know has come intuitively. It sought to hide itself, but because we could not do without it we strove after it, and from us it "could not be hid." If in regard to other good things these words are true, it is not unreasonable that they should be true of him who is the highest good our souls can have or eternity can reveal. Our text implies, what other verses explicitly assert, that Christ, in the full plenitude of his salvation, does not come to us when we are spiritually inert, but that when the Holy Spirit has shown us that we need him, and when we seek him, he must be found of us. But if we spurn him he will hide himself, till he will have to say of us, concerning the things that would give us peace, "But now they are hid from thine eyes." The truth on which we wish to lay stress is this that even in the days of his earthly ministry, whether Jesus was found as a Saviour or not depended on the condition of those who sought him. It was not a question of place, but of purpose. Contrast this story with the incident narrated in the first part of the preceding chapter. There we read of his visit to Nazareth, his own city, where we should expect he would be most eagerly sought after and most rich in blessings; but he could not reveal himself there as he wished to do, "because of their unbelief." Now, on the borders of a heathen district, the inhabitants of which had been shut out from the blessings of the covenant, there was a certain woman, a Gentile by birth, a heathen by religion, who wanted to find him, and from her "he could not be hid." Character may be, but circumstances cannot be, a barrier between the soul and Christ.

I CHRIST CANNOT BE HID, BECAUSE GREAT NEED WILL SEEK HIM OUT. It was so with her who, poor and ill, crept into the crowd and touched the hem of his garment; with the sisters of Bethany, who sent the message, "He whom thou lovest is sick;" with the woman who was a sinner, who ventured into the Pharisee"s house to find him; and with this Canaanite, who made her way to the Jewish Teacher, who, so far as she knew, had never before blessed one outside the house of Israel. It is God"s design in our bodily illnesses, in our bereavements, in our grief about children going wrong, to lead us to the feet of him who never has said, "Seek ye my face in vain.

II CHRIST CANNOT BE HID, BECAUSE TRUE LOVE WILL SURELY FIND HIM. True love in a parent or lover will give persistence and hope in the search for one who is lost. So will love to him who is worthy of the highest affection lead us to his presence.

III CHRIST CANNOT BE HID, BECAUSE EARNEST FAITH WILL EVER LEAD TO HIM. The shepherds of Bethlehem who heard the angels" song believed its message, and found the holy Child. The wise men from the East, being faithful to the light they had, at last bowed at the feet of the Light of the world. Let us not suffer our doubts to prevent the outgoings of our soul to the Lord.

IV CHRIST CANNOT BE HID, BECAUSE HIS OWN HEART WILL BETRAY HIM. Recall the pathetic story of Joseph. When He was the lord of Egypt, and his brethren came as suppliants to him, his heart could scarce contain itself, and at last the strength of his love forced him to avow himself and to welcome them to his heart. But that is only a faint emblem of the nobler love which filled the heart of the Son of God. Heaven could not hold it; the cross could not check it; the grave could not keep it back from his people. All through his life you see the outgoings of that mighty love. If his disciples are toiling in rowing, He will walk right over the raging waves to comfort them. If after his resurrection He stands as a stranger beside Mary, it can only be for a moment, for, like the good shepherd, he will soon call her by name, that she may be glad in his love. Still he stands among his disciples, and there his heart betrays itself.

V CHRIST CANNOT BE HID, BECAUSE HIS DISCIPLES WILL MAKE HIM KNOWN. In spite of the unfaithfulness of many, he has never been without his witnesses. The healed demoniac went hack to his home to tell what Jesus had done for him; Andrew no sooner found the Messiah than he went to tell his own brother Simon. So the witness-bearing is to continue till the whole earth is filled with his glory. A.R.

Vers. 24- 30. The heathen mother.

I THE HEATHEN AND THE JEW.

1. In general, no relation could be more bitter; no estrangement more wide. No modem analogy can well enable us to realize this. They were "wide as the poles asunder.

2. Jesus the Reconciler. In him there is neither Jew nor heathen. This sublime truth was first to be made clear by his own conduct. All truths must be represented in practice if the world is to receive them. Christ did not deal in the sentiment of unity. He did not propound a theory of humanity, nor of enthusiasm for humanity; he took the hand of the sufferer; he healed the sickness; he made reconciliation a fact. "Go thou and do likewise!

II THE IRONY OF CHRIST. We have all heard of the irony of Socrates. It was the jesting way the great master had of hinting the truth to the mind, which was concealed in words. Irony is often the disguise of sensitive and keenly truth-loving minds. Here he conceals tenderest compassion for the poor woman under the mask of sarcasm. It has the effect of eliciting her deep feeling profound humility and trust. All methods of the teacher are good which love prompts, and which subserve the ends of love. "Faith always finds encouragement and obtains reward" with Christ. To take the remark of Jesus in ver. 27 as seriously meant, would be contrary to his spirit. It is the echo of the harsh feeling of the bigoted Jew, and really illustrates by implicit contrast the tenderness and benignity of Christ. J.

Vers. 24-30. The Syro-phoenician woman.

Now, in prudence, not in fear, Jesus withdraws from the districts under Herod"s jurisdiction, where he had created sufficient excitement to expose him to hindrance both by friends and foes. He fain would hide himself in secret. "He entered into a house, and would have no man know it;" but it was unavailing could not be hid." One at least sought him out with an eager intrusiveness which was only justified by the greatness and pressing nature of her need little daughter grievously vexed with a devil and the brilliancy of her faiths which, while it wrought so great good for her home, secured so high commendation from her Lord. On that faith our eye must be fixed.

I The DEMAND for faith on the part of the stranger was very great. Not one of "the children," but one of "the dogs," she had not been trained in the hope of Israel; though, living in neighbourly relation with the Jews, she was not wholly uninformed. Yet the very name given to the "Lord," of whom "mercy" is sought Son of David was an excluding term for her who could claim no relationship to the sacred family. She belonged not to the house; she was a village dog. Truly it needed great faith on her part to burst through the barriers and ask for "the children"s bread." But she shared the common humanity; she had heard of the many healings even "as many as touched but the border of his garment," though no appeal were made; and the keen eye of need and maternal anxiety saw the largeness of the compassion of him who had not yet denied any.

II Strangely, however, that faith is TESTED by absolute silence, by apparent indifference. "He answered her not a word." The disregarded prayer, even though she "besought him" to help her, returned to chill the heart of hope and faith. Her continued appeal, "she crieth after us," engages the intercession of the disciples, who, evidently for their own relief, add their beseeching to hers. Still the appeal is unavailing, and on high and unassailable grounds, with which no personal consideration mingles. "I was not sent" to the heathen. But the struggling faith braves difficulties, and casts this mountain into the sea. Prostrate at his feet she fails with the plea, soon to be effectual, "Lord, help me." Yet even this appeal fails to conquer. He who always acts according to what is right and just declares, "it is not meet it is contrary to all propriety and right to take the children"s bread and cast it to dogs.

III The parabolic or figurative argument has its weak place, which quick-sighted faith, untiring and unfainting, detects and thereby secures its TRIUMPH. Lord." Yea, it is true; they are the children; yea, I am but a dog; truly it is not right to give the children"s bread to dogs; yet in every house the dog is not wholly forgotten." The argument has its (intended) flaw, for God cares for dogs; and from every well-supplied table something goes to them. Give me that crumbs that fall." Give me "the children"s crumbs;" what they need not, what they despise, what I may have without robbing them.

IV It is enough; the patient, triumphant faith at length finds its REWARD. It shall be written for future generations of needy ones to learn how to succeed in presence of difficulties and hindrances and impossibilities. The Lord"s honor is upon thee. "Great is thy faith." And more, thy suit is gained, thy word is mighty. For "this saying go thy way; the devil is gone out of thy daughter." It was even so. Let every suffering one, even though outcast from the holy, happy community, and every one within that community, learn from this little story that it men have faith as a grain of mustard seed, it shall be even as they will. And let every timid, unbelieving child bend lowly before this "dog," and learn the power of living, hopeful, resolute faith. G.

Vers. 24-30. Parallel passage: Mat_15:21-28. Daughter of a Syro-phoenician woman healed.

I OUR LORD"S WITHDRAWAL INTO THE REGION OF TYRE AND SIDON, Our Lord"s retirement at this time into the region indicated was probably occasioned by a desire to avoid the further attention and inquiries of Herod, and perhaps his presence also there in his tetrarchy, which comprised Galilee and Peraea; while it may have been a symbolic intimation of the mercy in store for, and ere long to be extended to, Gentile lands; or it may have been simply for the purpose of seclusion and rest after a time of toil, and to escape from the cavils of scribes and Pharisees. The territory here described as the borders of Tyro and Sidon" was not a district interjacent between Tyre and Sidon, as Erasmus understood it; nor yet the territory proper of Tyre and Sidon, as Fritzsche explained it; or the neighborhood of the former city, as Alford took its meaning to be; but originally a tract of border-land or neutral ground which separated Palestine from Phoenicia, subsequently ceded by Solomon to the King of Tyre and incorporated with Phoenecia, yet still retaining its ancient name of borderland.

II THE APPLICANT, AND HER WRETCHEDNESS. This applicant is called by St. Matthew a Canaanitish woman, and by St. Mark a Syrophoenician. Phoenicia, in which the old and famous commercial, cities, of Tyre (from Tzor, "a rock," now Sur) and Sidon (from Tsidon, "fishery," now Saida, twenty miles further north) were situated, was part of ancient Canaan, and so inhabited by a remnant of that doomed race. But, as the Phoenicians were the great seafarers and colonizers of ancient times, they had sent out and founded many settlements. One of these was in Africa, and the colonists were distinguished by the appropriate name of Libyphoenicians, from the parent stock which went by the name of Syrophcenicians. Horace has the expression," Uterque Poenus servint uni," and Juvenal twice employs the word "Syro-phoenix." It is probable that, while the coast-line retained the name Phoenicia, the more inland parts, where Syrian and Phoenician intermingled, got the name of Syro-phoenicia. But, while this woman was a Syro-phccnician by race, she was a Greek, that is, a Gentile: for the name Greek was used generally for all Gentiles, as distinguished from Jews, just as Frank is employed in the East for all Europeans; thus, we read in Rom_1:16, "To the Jew first, and also to the Greek." Thus Greek was the same as Gentile, and the inhabitants of the world were distributed into Greeks and Jews. The applicant, then, in the narrative under consideration, belonged to a different nationality from the Jews, for she was a Syro-phoenician, and to a different religion, for she was a heathen. This poor woman, born and bred amid the darkness of heathenism, with little to sustain and comfort her in this world, and without hope for a better, had her full share of the miseries of mortal life. She appears from the narrative to have been a widow, as there is no mention or notice of her husband. If so and we have no reason to doubt it she had to bear the hardships and fight the battle of life alone, without the head of her little household, without the bread-winner of her family, and without a partner to share and so divide the current of her grief. She had a daughter, probably an only daughter, mayhap an only child; but that one daughter, that only child, instead of being a source of comfort or support to the widowed mother, was the cause of the great grief that pressed upon and crushed her heart. That beloved child that dear daughter, round whom alone, in the absence of other objects, the mother"s affections were now all entwined was an invalid, and an invalid whom no medical skill and no human power could relieve. It was not merely disease under which she laboured; if that had been all, however bad the case or severe the distemper, it might, even after medical appliances had proved unavailing, have exhausted itself, as is sometimes known to happen, or even the vis medicatrix naturae might have effected a cure. But no, it was something worse, much worse, than any ordinary disease, however Virulent; it was demoniac power diabolical possession. The girl had "an unclean spirit," and was "grievously vexed with a devil," so that the case was taken out of the common category of diseases, and entirely hopeless. The poignancy of the mother"s grief, the bitterness of her sorrow for a daughter so dear to her, and yet so hopelessly, helplessly afflicted, we can well imagine. Indeed, we seem to hear the echo of her wail in the pathetic cry for mercy: "Have mercy upon me, O Lord, thou Son of David!

III HER APPLICATION. What led her to think of Jesus at all? In the first instance, no doubt, it was her misery on account of her daughter"s distressed condition. She had, we are persuaded, tried many means before this; she had left nothing undone, we are very sure; but all was in vain! Her wretchedness had found no relief; her misery remains without alleviation. She is now ready to do or to dare anything that may hold forth the slightest hope of relief. But while it was the feeling of misery in the first instance, and that strong maternal affection which the sufferings of her daughter roused into such active exercise, there was, besides, a rumor that had somehow reached her ears of the great Jewish Teacher, who was Prophet and Physician both in one. His fame had reached that distant heathen land. He wished, indeed, that no man should know of his journey thither or of his being there; he meant to travel incognito. But that he soon found to be impossible, for, as the evangelist expresses it, "he could not be hid;" there was that about him, conceal it as he might, which revealed his majesty and bespoke the greatness and dignity of his person. This Canaanitish woman has heard, moreover, that this powerful Healer has quitted the holy city, and left the Galilean hills, the flowery slopes, the glancing waters of the lovely lake; and that he is at present travelling in that remote north-west. Now she feels that her opportunity is come, that the time for trying another remedy has arrived, and that a Physician, greater than any she had ever applied to or heard of before, is now accessible. A load is lifted off her heart; her hopes are raised, and with buoyant, spirit she sets out to where she heard he was. But she has not been long on the road till hope and fear begin to alternate. Had she not been buoyed up with similar hopes before, and yet those hopes had ended in disappointment? May it not be so again? May it not be so now? Still she feels that the object of all this solicitude can scarcely be worse, and may perhaps be better. At all events, she is determined to make the trial, if it should be the last. She has heard of multitudes of cures he has performed, of wonderful cures cures of demoniacs as well as those afflicted with diseases; and so she plucks up heart anew, and again resumes her journey. Here were two strong motives impelling her to take the course she was doing her sense of misery, and the reports about Jesus. And yet there was, we think, a third impelling power; for what suggested the resolution she came to in view of the wretchedness of her own and her daughter"s condition, and on the ground of the reports that had reached her? What or who empowered her to make up her mind at once and form the resolution? What it was we are not told in so many words; it is not expressly stated, perhaps not even dearly implied; and yet such an impulse must have been given to her will. We speak of God putting this or that thought into the heart; and so we believe that it was God that opened her eyes to see her real condition, that opened her ears to hear the report the good news about One who was mighty to heal and cure; that quickened the seed of thought thus sown in her soul, making it fructify, blossom, and bear fruit; in other words, that produced the resolution and prompted to action in carrying it out. It is exactly thus with the sinner; his eyes are opened to see his sin and consequent misery; his ears are opened to hear, and his heart to believe, the report of a Saviour; and he is persuaded and enabled to form the right resolution of applying at once to Jesus for pardon and peace made willing, in fact, in the day of God"s power.

IV HER RESPECTFUL ADDRESS, The respectful mode of her address, and the earnest petition which she prefers, are calculated to surprise and even astonish us. We must presuppose some knowledge of the Saviour, from whatever source it came. She had obtained in some way, and to some extent, knowledge of Jesus how or whence we have not sufficient information to enable us to say. The terms of her address, when we consider her heathen antecedents and surroundings, are truly wonderful. "O Lord, thou Son of David these are marvellous words to come from heathen lips; "have mercy on me!" are words easily read between the lines of her misery, and easily accounted for by the sympathetic chord which her daughter"s affliction had touched in her heart. The former words are not so readily accounted for. "O Lord," she said, and thus she acknowledged his power and his providence. She confesses her faith in his power as almighty, and in his providence as universal; she owns a providence which extends to, and is employed about, all the affairs of the world and men, and a power that regulates and controls all events. Nor are we sure that this term, as it was uttered by the lips of this woman, did not embrace more than matters of mundane interest. But whether or not it comprehended authority over things in heaven as well as things on earth celestial as well as terrestrial concerns one thing is certain, that the expression immediately following clearly embraced Messianic hopes and prospects. "Son of David" is a name or title of Messiah in Old Testament Scripture. He was to be the Son of David according to the flesh, as well as "the Son of God with power;" David"s Son as well as David"s Lord, according to the Saviour"s own words. She thus acknowledged him as Lord, and so possessed of unlimited power over all beings, human, angelic, and demoniac; over all agencies of every order; and over all ailments, whether diseases proper or diabolic possession. She acknowledged him also as the Christ of God, whose very mission was to impart prophetic instruction, to make priestly satisfaction, and to exercise kingly authority in, over, and on behalf of his people. There was thus a whole creed, at least in germ, contained in the words of this woman"s address to the Saviour. How had she attained such knowledge? Had the Spirit of God enlightened her? Had the Saviour been made known to her, as afterwards to Saul, by direct and special revelation? We believe that there was the agency of the Spirit in making application, but that there had been human instrumentality in conveying instruction. We read in the third chapter of this Gospel, at the eighth verse, that, in addition to the great multitude that followed Jesus from Galilee, Judea, Jerusalem, Idumaea, and beyond Jordan, also "they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him." Was it not most likely that from some of these, on their return home, this woman had heard something about the Saviour who he was, what he was, as well as about the great things he was doing? The Spirit"s agency was needed to make application to her heart of the fragmentary truths she may have gleaned in the way indicated. Here, again, the sinner"s case is similar. He hears about Christ, he reads about him, he is taught many facts in relation to his life, death, resurrection, ascension, saving power, and second coming to judgment; but yet "no man can call Jesus Lord, but by the Holy Ghost." We need the instruction, it is true, but we require also the illumination of the Spirit. That we may derive real benefit from Scripture truth, and spiritual profit from the facts of Christ"s history, the Spirit must "guide us into all truth," even the "truth as it is in Jesus.

V HER EARNEST PLEADING. In her earnestness she makes her daughter"s ease her own; she regards the affliction of so near a relative as personal; in her daughter"s affliction she was afflicted. "Have mercy on me!" she said on me, who feel myself so identified with my daughter, who suffer in her suffering, who am distressed in her distress, whose life is bound up in her life. Again," Have mercy on me! a wretched woman, a sorely tried and almost broken-hearted mother. Then she repeats the petition with a slight variation, saying, "Lord, help me!" How touching this repeated request! how pathetic! How eloquent as well as earnest! It is, indeed, this earnestness that forms the chief element of its eloquence.

VI THE TRIAL OF HER FAITH. She had been sorely afflicted, and now her faith is sorely tried. In the Gospel of St. Matthew the recital is fuller, and these trials stand out more conspicuously. The first trial of her faith is our Lord"s silence. "He answered her not a word." What can this strange silence mean? Is it indifference or neglect? Is it want of sympathy with her own distress and her daughter"s affliction? Or is it dislike and contempt for a descendant of a sinful and accursed race? And yet she must have heard of his compassionate kindness and tender pity, as also of the ready relief he was in the habit of granting to every son and daughter of affliction. She must have heard, from all who told her of him, that no applicant had ever met with repulse or refusal at his hand. Is she to be an exception? Will he not condescend to take the slightest notice of her? Another sore discouragement arose from the inconsiderate and unsympathetic conduct of the disciples, who came forward and actually besought him to dismiss her. "Send her away," they said, "for she crieth after us send her away at once (apoluson , aorist imperative), and get rid of her annoyance; it is troublesome and even indecorous to have her following us, and painful to have to listen to her crying after us in this fashion. Either dismiss her summarily or grant her request, that, one way or other, we may get rid of her. Even if we understand the disciples in this latter sense, as asking their Master to give her what she wanted and let her go, it was a cold selfishness that prompted it, and an ungracious spirit that thus wished to be done with her importunity as speedily as possible. Their interference, however, had only the effect of drawing forth in reply a reason for refusal When our Lord did break silence, it was only to indicate the circumscribed sphere of his present mission, and thus to imply her exclusion: "I am not sent but unto the lost sheep of the house of Israel." It appears to some that even in this refusal there was a faint gleam of hope, and that this despised woman of Canaan might have replied, Though not of the house of Israel, yet I am a lost sheep, and greatly need the Good Shepherd"s care; and though he has not come specially on an errand of mercy to my race or me, yet I am come in quest of him and to seek his favor. But another obstacle, seemingly more formidable, bars the way. There had been silence and seeming indifference; there had been a refusal, and that backed by a reason a strong reason, and one that did not admit of any questioning; and nowthere is reproach apparent reproach. This sorrowful woman, in this her direst extremity and the darkest hour of her misery, summoned up all her strength of resolution to make one final effort; and coming closer to the Saviour, and with still greater reverence as well as earnestness, she "worshipped him, saying, Lord, help me." And yet, the reply to all this profound respect and unflagging importunity appeared at least to be of the most discouraging character, and in fact the unkindest cut of all: "It is not meet to take the children"s bread, and cast it to dogs.

VII HER PERSEVERANCE AND HUMILITY. Her perseverance was truly wonderful, and her humility was equal to her perseverance. She turns the seeming slight into an argument. Our Lord, in the similitude he employs, does not refer to the wild, ferocious, gregarious dogs of the East, that are owned by no master, but prowl about for food, and that supply, in some sort, the place of street-scavengers. He refers to young or little dogs (kunaria), and to children, or little children (paidiwn), and the friendly relations that are well known to exist between them, denying the propriety of defrauding the children of food in order to feed even their canine pots to take their bread and cast it to dogs (where observe the paronomasia in labein and balein). "Yes, Lord: for indeed the little dogs under the table eat of the children"s crumbs." The proverbial expression implied

(1) the impatience of dogs desirous of food; and

(2) the impropriety of taking the bread intended for children and giving it to dogs before the children had got their portion; consequently

(3) the injury of conferring benefits on one to the detriment of others, and prematurely before the claims of those others had been properly met and fully satisfied. Such might be the feeling of the Jews, if the Gentile stranger should step into some privilege before they had received their proper place and promised share. The opinion of Theophylact, and of many besides, that the Gentiles are meant by the dogs, because they are looked upon as unclean by the Jews, or the narrower notion of Chrysostom, that this woman herself is stigmatized by the name of dog from her persistence and blandness of entreaty, are unnecessary, if not unwarranted. The appropriateness of the proverb, and of the mode of treatment it implied, is admitted by this woman who gives it a most felicitous turn and favorable interpretation on her own behalf. She frankly and fully admits the reasonableness of supplying food to the children first, but insists at the same time on the humane principle and considerate practice of allowing the little dogs to eat the crumbs that fell accidentally, or were let fall on purpose, beneath the table. She accepted the situation thus indicated; she was content to take the place of dogs under the table; she was satisfied with the crumbs that remained after the children had got their full share. It was as if she said, I own my inferiority; I am not a descendant of Abraham, nor a daughter of Israel; I do not claim equal privileges or equal dignity with one of that highly favored race. I only ask the position which a kind master allows his dog that is under the table, and the friendly treatment which such a master is in the habit of granting to his canine favourite; and that is to be fed from the children"s crumbs, as the source (apo) of their nourishment. A crumb is all I crave. One crumb from my Master"s table will comfort me and cure my child.

VIII THE REWARD OF HER PERSEVERANCE AS AN EXAMPLE AND ENCOURAGEMENT. we have seen how, in the face of what seemed contemptuous silence, of positive refusal a refusal made more positive by the strong reason alleged in its support of apparent reproach and depreciation, this woman kept to her purpose, converting a slight into a sound argument. By firmness of purpose, by strength of will, by great humility, by astonishing earnestness, above all by vigorous faith, she held on, and, like Jacob with the angel, she did not let the Saviour go until she obtained the blessing which she sought. What a pattern of faith and patience combined this woman exhibits! She had made probably a long journey, undergone much fatigue, spared no pains, shrunk from no toil, till she reached Jesus; and, after going so far and doing so much to reach him, she seems doomed to disappointment; and is treated with silence, with sternness, and with something like scorn; and yet by a quick instinct she makes that scorn helpful to her suit. And now at last she has her reward. Not only does she gain the object about which she was so earnestly solicitous, but she receives the cordial commendation of our Lord. "For this saying go thy way; the devil is gone out of thy daughter;" or, as St. Matthew has it, "O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

IX PRACTICAL LESSONS.

1. We learn from this most interesting and encouraging narrative the power of faith and its prevalence. If "all things are possible with God and we are sure they are things are possible to him that believeth." It was faith brought her to Christ; it was faith kept her close to Christ, in spite of so many and so great discouragements; it was faith obtained the blessing from Christ; it was faith called forth the commendation of Christ, for in that faith he recognized the gracious principle he had himself implanted in her soul. Accordingly, it was her faith he so commended. He did not say, "Great is thy humility," and yet she displayed the grace of humility in an eminent degree; nor "Great is thy fervency," and yet she was uncommonly fervent in her petitions; nor "Great is the love thou bearest thy child," and yet she was a model at once of womanly tenderness and motherly affection; nor Great is thy patience," and yet her patience had few parallels; nor "Great is thy perseverance," and yet her perseverance commands our admiration, even across the centuries. No; but "Great is thy faith." It was the mother grace and parent of all the rest. Lord, grant each of us like precious faith!

2. Our duty to our children, and to the young in general, is strikingly taught us here. Taking this woman for a pattern, we should plead with God frequently, fervently, and faithfully on behalf of our children, until Christ be formed in their heart. And oh, if any of them should be a victim of the evil one, and possessed by some evil passion, some sinful propensity, some destructive lust in case any should be thus "grievously vexed with a devil how anxious, how labourious, how perseveringly prayerful we should be on their behalf! and how we should imitate this woman"s importunity, and, like her, make their case our own until we obtain for them the blessing!

3. A further lesson is to go to Christ in every season of distress, nor despair, however long he is pleased to keep us waiting. Here are two lessons put together, for they properly go together. Whatever be our distress whether personal affliction or domestic trial, whether the undutifulness of children or the godlessness of their lives, whether it be hostility of foes or the coldness of friends, whether it be worldly loss or sore bereavement we should go and tell Jesus, acknowledging his all-sufficiency, spreading the whole case before him, confessing our great unworthiness, and pleading earnestly with him for mercy and help. And here another and a kindred lesson suggests itself, and that is firmness and freedom from despondency in trial. It pleased the Saviour to try the woman of Canaan severely and long; but it was for her good, for the glory of his grace in her, and for a pattern to ourselves. He proved her faith, but his object was to improve and strengthen it; he meant to exhibit its sterling qualities as a pattern to his disciples. Many a one, tried as this woman was, would have sunk down into sullen silence, or hurried off in a fit of passion, and given up her suit. It might have been so with some of ourselves; but he will humble us before he exalts us; he will have us trust in him, though he slay us. Some token will be vouchsafed for our encouragement, even in the sorest testing-time. It was probably so with this woman. She may have discerned a tenderness in the tone of the Saviour"s voice, or a gentleness in his look, that encouraged her to persevere. But, even in the absence of such, we must impress on ourselves the conviction that there "may be love in Christ"s heart while there are frowns on his face," as it is quaintly expressed by an old divine. Further, we may be kept long waiting, but we shall not wait in vain, any more than this poor woman. Our prayers may not be favored with an immediate answer; but, though not answered at once, they will be accepted at once, and answered at the time most expedient for us, as well as most conducive to the Divine glory. "For though he prove our patience, And to the utmost prove, Yet all his dispensations Are faithfulness and love. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xv, 21.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Syrophoenician Woman.

A journey to the North:

v. 24. And from thence He arose and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it. But He could not be hid;

v. 25. for a certain woman, whose young daughter had an unclean spirit, heard of Him, and came and fell at His feet.

v. 26. The woman was a Greek, a Syrophoenician by nation; and she besought Him that He would cast forth the devil out of her daughter.

Since it was apparently impossible to find rest and leisure for connected teaching in the neighborhood of the Sea of Galilee, Jesus arose from there, from the city, Capernaum, where He had had the encounter with the Pharisees. There came a period of wandering far from the usual haunts, of going away with the intention of staying away for some time. See 10:1. He proceeded into the neighborhood, into the region of Tyre, into the country between Tyre and Sidon. Although the former country of Phoenicia, since the conquest by Pompey, belonged to Syria, there was little intercourse between this country and Palestine and little love lost between their inhabitants. Into this country Jesus went with His disciples, not for the purpose of carrying on the labors of His ministry, but to gain time for the necessary intercourse with His disciples, since their theological training was far from complete, as the recent incident showed. He wanted to remain unknown in this distant region. But it was impossible for Him to carry out His program as planned, for His fame had preceded Him, probably by means of the people that had gone down to see Him during. His Galilean tour, chapter 3:8. There was also a caravan road from Galilee, and the news concerning the Galilean Prophet might easily have traveled along with the merchants. He could not remain hidden, though He entered and perhaps stayed for a while in a house of that region. Very soon a woman heard of His presence in the neighborhood who had great need of His help. Though she was a Greek, a Syrophoenician by race, she had become acquainted with the hopes and expectations of the Jews, and for her own person had come to the conclusion that this man was the Lord, the Messiah, that had been promised to the Jewish people. Now her young daughter had an unclean, an evil spirit, she was a demoniac, and her mother determined to appeal to Christ for help. To be sure of the identity of Jesus as the true Helper in every trouble, to trust in His willingness to help, and to ask assistance and the fulfillment of every need from Him alone, that is the essence of faithful trust. She came to Jesus, she fell down at His feet in the attitude of worshipful appeal; she pleaded with Him to have sympathy with her and her small daughter, to heal the child of her terrible affliction.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

All along in the history of our Saviour’s life, we are to take notice how he went about from place to place doing good. Being now come into the borders fo Tyre and Sidon he finds a poor woman of the race of the Canaanites, who becomes first an humble supplicant, and then a bold beggar, on the behalf of her possessed daughter.

Where observe, 1. That though all Israel could not example the faith of this Canaanite, yet was her daughter tormented with the devil.

Learn hence, That neither truth of faith, nor strength of faith, can secure against Satan’s inward temptations, or outward vexations: and consequently, the worst of bodily afflictions are not sufficient proof of divine displeasure.

Observe, 2. The daughter did not come to Christ for herself, but the mother for her. Perhaps the child was not so sensible of its own misery, but the mother feels both the child’s sorrow and her own. True goodness teaches us to appropriate the afflictions of others to ourselves, causing us to bear their griefs, and to sympathize with them in their sorrows.

Observe, 3. The seeming severity of Christ to this poor woman; he calls her not a woman, but a dog; and, as it were, spurns her from the table. Did ever so severe a word drop from those mild lips? What shall we say? Is the Lamb of God turned a lion, that a woman in distress, imploring pity, should be thus rated out of Christ’s presence?

But hence we learn, How Christ puts the strongest faith of his own children on the severest trial. This trial had never been so sharp, if here faith had not been so strong: usually, where God gives much grace he tries grace much.

Observe, 4. The humble carriage of this holy woman; her humility grants all, her patience overcomes all, she meekly desires to possess the dog’s place; not to croud to the table, but to creep under it, and to partake of the crumbs of mercy that fall from thence. Nothing is so pleasing to Christ as to see his people follow him with faith and importunity when he seems to withdraw himself from them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXVI. Second Withdrawal].

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]

J. W. McGarvey's The Fourfold Gospel [LXVII. Healing a Phoenician].

LXVII. HEALING A PHOENICIAN WOMAN'S DAUGHTER. (Region of Tyre and Sidon.) aMATT. XV. 22-28; bMARK VII. 24-30.

bAnd he entered into a house, and would have no man know it [Jesus sought concealment for the purposes noted in the last section. He also, no doubt, desired an opportunity to impact private instruction to the twelve]; and he could not be hid. [The fame of Jesus had spread far and wide, and he and his disciples were too well known to escape the notice of any who had seen them or heard them described.] 25 But { a22 And behold, bstraightway aa Canaanitish woman bwhose little daughter [the word for daughter is a diminutive, such as often used to indicate affection] had [399] an unclean spirit, having heard of him [having formerly heard of his power and having recently heard of his arrival in her neighborhood], acame out from those borders [this does not mean, as some construe it, that she crossed over into Galilee from Phoenicia; it means that she came out of the very region where Jesus then was], and cried, saying, Have mercy on me, O Lord, thou son of David [Sympathy so identified her with her daughter that she asked mercy for herself. The title "son of David" shows that the Jewish hopes had spread to surrounding nations and that some, like this woman and the one at Jacob's well, expected to share in the Messianic blessing]; my daughter is grievously vexed with a demon. 23 But he answered her not a word. [God's unanswering silence is a severe test of our faith.] b26 Now the woman was a Greek, a Syrophenician by race. [The Macedonian conquest had diffused Greek civilization throughout western Asia till the word Greek among the Jews had become synonymous with Gentile. The term Canaanite was narrower and indicated an inhabitant of Canaan--that is, a non-Jewish inhabitant of Palestine. The term Syrophoenician was narrower still. It meant a Syrian in Phoenicia, and distinguished the Phoenicians from the other Syrians. Phoenicia was a narrow strip near the northeast corner of the Mediterranean Sea. It was some twenty-eight miles long with an average width of about one mile. Canaan means lowland; Phoenicia means palmland. The Canaanites founded Sidon ( Gen_10:19), and the Phoenicians were their descendants.] And she besought him that he would cast forth the demon out of her daughter. aAnd his disciples came and besought him, saying, Send her away; for she crieth after us. [The woman by her loud entreaties was drawing to Jesus the very attention which he sought to avoid. The disciples therefore counseled him to grant her request for his own sake--not for mercy or compassion, but merely to be rid of her.] 24 But he answered [answered the disciples, not the woman] and said, I was not sent but unto the lost sheep of the house of Israel. [Jesus had not forborne [400] answering her prayers through lack of feeling, but from principle. It was part of the divine plan that his personal ministry should be confined to the Jewish people. Divine wisdom approved of this course as best, not only for the Jews, but for the Gentiles as well. Variations from this plan were to be few and were to be granted only as rewards to those of exceptional faith.] 25 But she came band fell down at his feet. aand worshipped him, saying, Lord, help me. [The narrative indicates that Jesus had left the house and was moving on, and that the woman obtruded herself upon his notice by falling in front of him and obstructing his way.] 26 And he answered and said, bunto her, Let the children first be filled: for it is not meet [suitable, becoming] to take the children's bread and to cast it to the dogs. [By the use of the word "first" Jesus suggested that there would come a time of mercy for the Gentiles. He uses the diminutive for the word dog, thus indicating a tame pet, and suggesting rather the dependence and subordinate position than the uncleanness of the dog. By so doing he gave the woman an argumentative handle which she was not slow to grasp.] 28 But she answered and saith { asaid, bunto him, Yea, Lord; afor even the dogs bunder the table eat of the children's crumbs. awhich fall from their masters' table. [Jesus had suggested that domestic order by which dogs are required to wait until the meal is over before they receive their portion; but with a wit made keen by her necessity, she replies by alluding to the well-known fact that dogs under the table are permitted to eat the crumbs even while the meal is in progress; intimating thereby her hope to receive and before all the needs of Israel had first been satisfied. By using the word dogs Jesus did not mean to convey the impression that he shared the Jewish prejudices against Gentiles; a construction which would be contrary to Luk_4:25, Luk_4:26, Mat_8:10-12.] 28 Then Jesus answered and said unto her, O woman, great is thy faith: bFor this saying go thy way; abe it done unto thee even as thou wilt. bthe demon is [401] gone out of thy daughter. [Thus by its ending this little incident illustrates the doctrine that men should pray and not faint ( Luk_18:1-8). The woman's experience has been often repeated by other parents who have prayed for children which, if not demon-possessed, was certainly swayed by diabolical influences. The woman's faith is shown in many ways: 1. She persisted when he was silent. 2. She reasoned when he spoke. 3. She regarded this miracle, though a priceless gift to her, as a mere crumb from the table of his abundant powers. It is noteworthy that the two most notable for faith--this woman and the centurion--were both Gentiles.] aAnd her daughter was healed from that hour. b30 And she went away unto her house, and found the child laid upon the bed, and the demon gone out. [The posture of the daughter indicated the physical exhaustion which would naturally succeed the intense nervous strain of demoniacal possession--especially the last paroxysms produced by the departing demon.]

[FFG 399-402]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

24. From thence he arose, and went into the borders of Tyre and Sidon. Consult the notes on Matt. 15:21–28, where the incident of the “woman of Canaan” is fully given.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

When Jesus goes away to Tyre, he heals the daughter of a Gentile woman who has extraordinary faith.

had an unclean spirit

This is an idiom meaning that she was possessed by the unclean spirit. AT: "was possessed by an unclean spirit" (See: Idiom)

fell down

"knelt." This is an act of honor and submission.

Now the woman was a Greek, a Syrophoenician by descent

The word "Now" marks a break in the main story line, as this sentence gives us background information about the woman. (See: Background Information)

Syrophoenician

This is the name of the woman's nationality. She was born in the Phoenician region in Syria. (See: How to Translate Names)

translationWords

Tyre

Sidon

demon-possessed

Jesus

Greek

beg

cast out

demon

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

24–30. THE SYROPHOENICIAN WOMAN

Mat 15:21-28

24. ἐκεῖθεν δέ ([1479][1480][1481][1482]) rather than καὶ ἐκεῖθεν ([1483][1484][1485][1486][1487]). See on Mar 1:14. ὅρια ([1488][1489][1490][1491][1492]) rather than μεθόρια ([1493][1494][1495][1496][1497]).

[1479] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1480] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1481] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1482] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1483] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1484] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1485] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[1486] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1487] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1488] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1489] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1490] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1491] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1492] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1493] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1494] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1495] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[1496] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1497] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

καὶ Σιδῶνος may come from Mat 15:21; [1498][1499][1500] omit.

[1498] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1499] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1500] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

24. Ἐκεῖθεν δέ. See crit. note. Here the unusual δέ marks the transition to different scenes and different work. Out of 88 sections in Mk, only 6 have δέ at the outset, while 80 begin with καί.

ἀναστὰς ἀπῆλθεν. Cf. Mar 10:1. Mt. has ἀνεχώρησεν. Christ is retiring once more from the hostility which His teaching provoked (Mar 3:7) and from the pressure of inconsiderate followers (Mar 6:31). His hour is not far off, but it is not yet come, and He must have opportunity for giving further instruction to the Twelve. Ἀναστάς refers to the change of place rather than the change of posture, viz. sitting to teach; ἐκεῖθεν means “from Capernaum,” not “from a seat.” Sitting has not been mentioned.

εἰς τὰ ὅρια Τύρου. Cf. Mar 5:17; Mat 2:16. Tyre had been independent since B.C. 126, and Pompey had confirmed the independence, but Augustus had curtailed it B.C. 20. The borders of Tyre [and Sidon] are called Φοινίκη in LXX. and Acts, but nowhere in the Gospels. Some of the inhabitants had been attracted to the Lake to see Jesus (Mar 3:8), and, like the Gerasenes, they were probably pagan (Joseph, c. Apion. i. 13). Christ now visits their country, which was 40 or 50 miles from Capernaum, to escape publicity. Christ had forbidden the disciples to go to the Gentiles; they were to devote themselves to the house of Israel (Mat 10:5). He here takes them to the Gentiles, yet not to teach the Gentiles, but to find quiet for being taught by Him themselves. It is only by setting aside the plain statements of Mk that it can be maintained that Christ came to this place for one purpose only,—“an extraordinary example of persevering faith.” Cf. Mar 9:30.

οὐδένα ἤθελεν γνῶναι. “He wished to know no one” is not a probable rendering; would have no one know it is doubtless right. He did so, not because He feared being denounced by the Scribes for mixing with heathen (Theoph.), but because He wished to avoid interruption.

οὐκ ἠδυνάσθη λαθεῖν. Mt. characteristically omits the statement that Christ was unable to do what He wished. He could not be hid, because some who had seen Him in Galilee recognized Him. The double augment is Epic and Ionic. Blass, § 24. The aor. infin. is normal; see on Mar 1:40.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24-30.] The Syrophœnician woman. Mat 15:21-28. Omitted by Luke. A striking instance of the independence of the two narrations. Mark, who is much more copious in particulars, omits a considerable and important part of the history: this would be most arbitrarily and indeed inexcusably done, if the common account of his having combined and epitomized Matt. and Luke is to be taken.

Our Lord’s retirement was to avoid the Pharisees: see notes on Matt. throughout.

24.] ἐκεῖθεν is not, from the land of Gennesaret (Meyer),—for ch. 6:55, 56, has completely removed definiteness from the locality;—but refers to the (unspecified) place of the last discourse.

μεθόρια] The place must have been the neighbourhood of Tyre. The word is used in Xen. Cyr. i. 4. 16, ἐν τοῖς μεθορίοις τοῖς τε αὐτῶν καὶ τοῖς Μήδων, in a sense approaching that in our text: the repetition of the τοῖς assigning μεθόρια to both countries.

οὐδ. ἤθ. γν.] Not (Fritz.), ‘wished to know no man:’ but would have no man know it.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24-30. Jesus leaves Galilee and comes into Syrophœnicia. A woman of the place asks him to heal her daughter, and overcomes Jesus’ apparent reluctance by her shrewd wit and faith.

The account reads simply that Jesus departed from that place into the borders of Tyre, where he wished to remain unknown, but could not hide his presence. For a Gentile woman, a Syrophœnician, found him out, and begged him to cast the evil spirit out of her daughter. Jesus was not there for the purposes of his work, and in general confined himself to the Jews in his ministrations. But he feels the irony of the situation that makes the Jew plume himself on his superiority to the Gentile, and reflects it in his answer, that it is not a good thing to cast the children’s bread to the dogs. The quick wit of the woman catches at these words, and her faith feels the sympathy veiled in them, so that she answers, yes, and the dogs eat the crumbs. That word is enough; Jesus assures her of her daughter’s cure, and she goes home to find the evil spirit gone. So far the account. But when we find in the succeeding chapters that Jesus’ excursion into the Gentile territory is not confined to this case, but that he continues there in one place and another, rather than in Galilee, that his teaching is restricted mostly to his disciples, and that he begins to warn them of his approaching fate, it is evident that this journey marks practically the close of our Lord’s ministry in Galilee, and that this dispute with the Pharisees about clean and unclean marks a crisis in his life. These are not missionary journeys, but are undertaken to enable Jesus to be alone with his disciples.

24. Ἐκεῖθεν δὲ ἀναστὰς1 ἀπῆλθεν εἰς τὰ ὅρια Τύρου—And from thence he arose and went into the coasts of Tyre.

Ἐκεῖθεν δὲ, instead of Καὶ ἐκεῖθεν, Tisch. Treg. marg. WH. RV. א BL Δ Harcl. marg. ὅρια, instead of μεθόρια, Tisch. Treg. WH. א BDL Δ 1, 13, 28, 61 marg. 69, 209, 346. Omit καὶ Σιδῶνος, Tisch. (Treg. marg. WH.) RV.marg. DL Δ 28 mss. Lat. Vet. It is a case in which a copyist, used to the conjunction of the two places, might easily insert the words, but the omission is improbable for the same reason. And Mk. evidently meant to discriminate, since he says afterwards that Jesus left the region of Tyre, and came through Sidon, v. 31 (Tisch. Treg. WH. RV.).

τὰ ὅρια—The word denotes primarily the boundaries of a territory, and then the country itself included within those limits. It has been contended that the original meaning of the word is to be retained here, and that Jesus did not penetrate Gentile territory, but only its borders, that part of Galilee which bordered on Syrophœnicia. But this would be the single case of this restricted meaning in the N.T., and the universally accepted reading, διὰ Σιδῶνος (v. 31), shows that he did penetrate the Gentile territory. Mt., however, in accordance with the plan of his Gospel, seems to represent this event as taking place on Jewish soil (15:22). Tyre and Sidon belonged to Syrophœnicia, a strip of territory on the Mediterranean, noted for its antiquity, wealth, and civilization, which had remained practically independent of Jewish, Greek, and Assyrian rule, though subject to the Romans since the time of Augustus.

καὶ εἰσελθὼν εἰς οἰκίαν, οὐδένα ἤθελε γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν—And having entered a house, he wished no one to know it, and he could not be hidden.

Omit τὴν before οἰκίαν, Tisch. Treg. WH. RV. א ABLNX ΓΔΠ Pesh. ἠδυνάσθη,1 for ἠδυνήθη, Tisch. WH. א B.

οὐδένα ἤθελε γνῶναι—he wished no one to know it. This was in accordance with his purpose in resorting to this unaccustomed place. Morison makes a foolish distinction here between the wish of Jesus and his purpose, evidently with the idea that a purpose of Jesus could not be defeated. But aside from the fact, that N.T. usage does not bear out such a distinction, it would be difficult to draw the line between a wish that one is at pains to carry out, and a purpose. No, this is one of the cases in which the human uncertainty belonging to action based on probabilities, not certainties, appears in the life of Jesus. οὐκ ἠδυνάσθη λαθεῖν—he could not be hid. The inability is put over against the wish. This statement, which prepares the way for what follows in regard to Jesus’ unreadiness to perform the miracle, is peculiar to Mk.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Went away. See on chapter Mr 6:31. The entering into the house and the wish to be secluded are peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.