Matthew 15:21

We have here that famous story of Christ's casting the devil out of the woman of Canaan's daughter; it has something in it singular and very surprising, and which looks favourably upon the poor Gentiles, and is an earnest of the mercy which Christ had in store for them. Here is a gleam of that light which was to lighten the Gentiles, Luk 2:32. Christ came to his own, and his own received him not; but many of them quarrelled with him, and were offended in him; and observe what follows, Mat 15:21.

I. Jesus went thence. Note, Justly is the light taken from those that either play by it, or rebel against it. When Christ and his disciples could not be quiet among them, he left them, and so left an example to his own rule (Mat 10:14), Shake off the dust of your feet. Though Christ endure long, he will not always endure, the contradiction of sinners against himself. He had said (Mat 15:14), Let them alone, and he did so. Note, Wilful prejudices against the gospel, and cavils at it, often provoke Christ to withdraw, and to remove the candlestick out of its place. Act 13:46, Act 13:51.

II. When he went thence, he departed into the coasts of Tyre and Sidon; not to those cities (they were excluded from any share in Christ's mighty works, Mat 11:21, Mat 11:22), but into that part of the land of Israel which lay that way: thither he went, as Elias to Sarepta, a city of Sidon (Luk 4:26); thither he went to look after this poor woman, whom he had mercy in reserve for. While he went about doing good, he was never out of his way. The dark corners of the country, which lay most remote, shall have their share of his benign influences; and as now the ends of the land, so afterward the ends of the earth, shall see his salvation, Isa 49:6. Here it was, that this miracle was wrought, in the story of which we may observe,

1. The address of the woman of Canaan to Christ, Mat 15:22. She was a Gentile, a stranger to the commonwealth of Israel; probably one of the posterity of those accursed nations that were devoted by that word, Cursed be Canaan. Note, The doom of political bodies doth not always reach every individual member of them. God will have his remnant out of all nations, chosen vessels in all coasts, even the most unlikely: she came out of the same coasts. If Christ had not now made a visit to these coasts, though the mercy was worth travelling far for, it is probable that she had never come to him. Note, It is often an excitement to a dormant faith and zeal, to have opportunities of acquaintance with Christ brought to our doors, to have the word nigh us.

Her address was very importunate, she cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address,

(1.) She relates her misery; My daughter is grievously vexed with a devil, kakōs daimonizetai - She is ill-bewitched, or possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction o her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage.

(2.) She requests for mercy; Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament.

Her petition is, Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy; Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will; Lord, help them." This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children.

2. The discouragement she met with in this address; in all the story of Christ's ministry we do not meet with the like. He was wont to countenance and encourage all that came to him, and either to answer before they called, or to hear while they were yet speaking; but here was one otherwise treated: and what could be the reason of it? (1.) Some think that Christ showed himself backward to gratify this poor woman, because he would not give offence to the Jews, by being as free and forward in his favour to the Gentiles as to them. He had bid his disciples not go into the way of the Gentiles (Mat 10:5), and therefore would not himself seem so inclinable to them as to others, but rather more shy. Or rather, (2.) Christ treated her thus, to try her; he knows what is in the heart, knew the strength of her faith, and how well able she was, by his grace, to break through such discouragements; he therefore met her with them, that the trial of her faith might be found unto praise, and honour, and glory, Pe1 1:6, Pe1 1:7. This was like God's tempting Abraham (Gen 22:1), like the angel's wrestling with Jacob, only to put him upon wrestling, Gen 32:24. Many of the methods of Christ's providence, and especially of his grace, in dealing with his people, which are dark and perplexing, may be explained with the key of this story, which is for that end left upon record, to teach us that there may be love in his face, and to encourage us, therefore, though he slay us, yet to trust in him.

Observe the particular discouragements given her:

[1.] When she cried after him, he answered her not a word, Mat 15:23. His ear was wont to be always open and attentive to the cries of poor supplicants, and his lips, which dropped as the honeycomb, always ready to give an answer of peace; but to this poor woman he turned a deaf ear, and she could get neither an alms nor an answer. It was a wonder that she did not fly off in a fret, and say, "Is this he that is so famed for clemency and tenderness? Have so many been heard and answered by him, as they talk, and must I be the first rejected suitor? Why so distant to me, if it be true that he hath stooped to so many?" But Christ knew what he did, and therefore did not answer, that she might be the more earnest in prayer. He heard her, and was pleased with her, and strengthened her with strength in her soul to prosecute her request (Psa 138:3; Job 23:6), though he did not immediately give her the answer she expected. By seeming to draw away the desired mercy from her, he drew her on to be so much the more importunate for it. Note, Every accepted prayer is not immediately an answered prayer. Sometimes God seems not to regard his people's prayers, like a man asleep or astonished (Psa 44:23; Jer 14:9; Psa 22:1, Psa 22:2); nay, to be angry at them (Psa 80:4; Lam 3:8, Lam 3:44); but it is to prove, and so to improve, their faith, and to make his after-appearances for them the more glorious to himself, and the more welcome to them; for the vision, at the end, shall speak, and shall not lie, Heb 2:3. See Job 35:14

[2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging.

First, It was some little relief, that the disciples interposed on her behalf; they said, Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; "Send her away with a cure, for she cries, and is in good earnest; she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after.

Secondly, Christ's answer to the disciples quite dashed her expectations; "I am not sent, but to the lost sheep of the house of Israel; you know I am not, she is none of them, and would you have me go beyond by commission?" Importunity seldom conquers the settled reason of a wise man; and those refusals are most silencing, which are so backed. He doth not only not answer her, but he argues against her, and stops her mouth with a reason. It is true, she is a lost sheep, and hath as much need of his care as any, but she is not of the house of Israel, to whom he was first sent (Act 3:26), and therefore not immediately interested in it, and entitled to it. Christ was a Minister of the circumcision (Rom 15:8); and though he was intended for a Light to the Gentiles, yet the fulness of time for that was not now come, the veil was not yet rent, nor the partition-wall taken down. Christ's personal ministry was to be the glory of his people Israel; "If I am sent to them, what have I to do with those that are none of them." Note, It is a great trial, when we have occasion given us to question whether we be of those to whom Christ was sent. But, blessed be God, no room is left for that doubt; the distinction between Jew and Gentile is taken away; we are sure that he gave his life a ransom for many, and if for many, why not for me?

Thirdly, When she continued her importunity, he insisted upon the unfitness of the thing, and gave her not only a repulse, but a seeming reproach too (Mat 15:26); It is not meet to take the children's bread and to cast it to dogs. This seems to cut her off from all hope, and might have driven her to despair, if she had not had a very strong faith indeed. Gospel grace and miraculous cures (the appurtenances of it), were children's bread; they belonged to them to whom pertained the adoption (Rom 9:4), and lay not upon the same level with that rain from heaven, and those fruitful seasons, which God gave to the nations whom he suffered to walk in their own ways (Act 14:16, Act 14:17); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans (Joh 4:41), but we read not of any cures he wrought among them; that salvation was of the Jews: it is not meet therefore to alienate these. The Gentiles were looked upon by the Jews with great contempt, were called and counted dogs; and, in comparison with the house of Israel, who were so dignified and privileged, Christ here seems to allow it, and therefore thinks it not meet that the Gentiles should share in the favours bestowed on the Jews. But see how the tables are turned; after the bringing of the Gentiles into the church, the Jewish zealots for the law are called dogs, Phi 3:2.

Now this Christ urgeth against this woman of Canaan; "How can she expect to eat of the children's bread, who is not of the family?" Note, 1. Those whom Christ intends most signally to honour, he first humbles and lays low in a sense of their own meanness and unworthiness. We must first see ourselves to be as dogs, less than the least of all God's mercies, before we are fit to be dignified and privileged with them. 2. Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for the last, that, being tried, we may come forth like gold. This general rule is applicable to other cases for direction, though here used only for trial. Special ordinances and church-privileges are children's bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith; and therefore promiscuous admission to them, without distinction, wastes the children's bread, and is the giving of that which is holy to the dogs, Mat 7:6. Procul hinc, procul inde, profani - Off, ye profane.

3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a dog!" A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we re apt to judge of persons as we ourselves find them; and think that they are what they are to us. "Is this the Son of David?" (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a dog." No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it.

She breaks through all these discouragements,

(1.) With a holy earnestness of desire in prosecuting her petition. This appeared upon the former repulse (Mat 15:25); Then came she, and worshipped him, saying, Lord, help me. [1.] She continued to pray. What Christ said, silenced the disciples; you hear no more of them; they took the answer, but the woman did not. Note, The more sensibly we feel the burthen, the more resolutely we should pray for the removal of it. And it is the will of God that we should continue instant in prayer, should always pray, and not faint. [2.] She improved in prayer. Instead of blaming Christ, or charging him with unkindness, she seems rather to suspect herself, and lay the fault upon herself. She fears lest, in her first address, she had not been humble and reverent enough, and therefore now she came, and worshipped him, and paid him more respect than she had done; or she fears that she had not been earnest enough, and therefore now she cries, Lord, help me. Note, When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer. Christ, in his agony, prayed more earnestly. [3.] She waives the question, whether she was of those to whom Christ was sent or no; she will not argue that with him, though perhaps she might have claimed some kindred to the house of Israel; but, "Whether an Israelite or no, I come to the Son of David for mercy, and I will not let him go, except he bless me." Many weak Christians perplex themselves with questions and doubts about their election, whether they are of the house of Israel or no; such had better mind their errand to God, and continue instant in prayer for mercy and grace; throw themselves by faith at the feet of Christ, and say, If I perish, I will perish here; and then that matter will by degrees clear itself. If we cannot reason down our unbelief, let us pray it down. A fervent, affectionate Lord, help me, will help us over many of the discouragements which are sometimes ready to bear us down and overwhelm us. [4.] Her prayer is very short, but comprehensive and fervent, Lord, help me. Take this, First, As lamenting her case; "If the Messiah be sent only to the house of Israel, the Lord help me, what will become of me and mine," Note, It is not in vain for broken hearts to bemoan themselves; God looks upon them then, Jer 31:18. Or, Secondly, As begging grace to insist her in this hour of temptation. She found it hard to keep up her faith when it was thus frowned upon, and therefore prays, "Lord, help me; Lord, strengthen my faith now; Lord, let thy right hand uphold me, while my soul is following hard after thee," Psa 63:8. Or, Thirdly, As enforcing her original request, "Lord, help me; Lord, give me what I come for." She believed that Christ could and would help her, though she was not of the house of Israel; else she would have dropt her petition. Still she keeps up good thoughts of Christ, and will not quit her hold. Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it.

(2.) With a holy skilfulness of faith, suggesting a very surprising plea. Christ had placed the Jews with the children, as olive-plants round about God's table, and had put the Gentiles with the dogs, under the table; and she doth not deny the aptness of the similitude. Note, There is nothing got by contradicting any word of Christ, though it bear ever so hard upon us. But this poor woman, since she cannot object against it, resolves to make the best of it (Mat 15:27); Truth, Lord, yet the dogs eat of the crumbs. Now, here,

[1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. "Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more brutish than any man; Truth, Lord. Paul, Thou hast been the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord.

[2.] Her improvement of this into a plea was very ingenious; Yet the dogs eat of the crumbs. It was by a singular acumen, and spiritual quickness and sagacity, that she discerned matter of argument in that which looked like a slight. Note, A lively, active faith will make that to be for us, which seems to be against us; will fetch meat out of the eater, and sweetness out of the strong. Unbelief is apt to mistake recruits for enemies, and to draw dismal conclusions even from comfortable premises (Jdg 13:22, Jdg 13:23); but faith can find encouragement even in that which is discouraging, and get nearer to God by taking hold on that hand which is stretched out to push it away. So good a thing it is to be of quick understanding in the fear of the Lord, Isa 11:3.

Her plea is, Yet the dogs eat of the crumbs. It is true, the full and regular provision is intended for the children only, but the small, casual, neglected crumbs are allowed to the dogs, and are not grudged them; that is to the dogs under the table, that attend there expecting them. We poor Gentiles cannot expect the stated ministry and miracles of the Son of David, that belongs to the Jews; but they begin now to be weary of their meat, and to play with it, they find fault with it, and crumble it away; surely then some of the broken meat may fall to a poor Gentile; "I beg a cure by the by, which is but a crumb, though of the same precious bread, yet but a small inconsiderable piece, compared with the loaves which they have." Note, When we are ready to surfeit on the children's bread, we should remember how many there are, that would be glad of the crumbs. Our broken meat in spiritual privileges, would be a feast to many a soul; Act 13:42. Observe here,

First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life.

Secondly, Her faith encouraged her to expect these crumbs. Why should it not be at Christ's table as at a great man's, where the dogs are fed as sure as the children? Observe, She calls it their master's table; if she were a dog, she was his dog, and it cannot be ill with us, if we stand but in the meanest relation to Christ; "Though unworthy to be called children, yet make me as one of thy hired servants: nay, rather let me be set with the dogs than turned out of the house; for in my Father's house there is not only bread enough, but to spare," Luk 15:17-19. It is good lying in God's house, though we lie at the threshold there.

4. The happy issue and success of all this. She came off with credit and comfort from this struggle; and, though a Canaanite, approved herself a true daughter of Israel, who, like a prince, had power with God, and prevailed. Hitherto Christ hid his face from her, but now gathers her with everlasting kindness, Mat 15:28. Then Jesus said, O woman, great is thy faith. This was like Joseph's making himself know to his brethren, I am Joseph; so here, in effect, I am Jesus. Now he begins to speak like himself, and to put on his own countenance. He will not contend for ever.

(1.) He commended her faith. O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair - wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note, First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature. Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is great faith! Thirdly, Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable.

(2.) He cured her daughter; "Be it unto thee even as thou wilt: I can deny thee nothing, take what thou camest for." Note, Great believers may have what they will for the asking. When our will conforms to the will of Christ's precept, his will concurs with the will of our desire. Those that will deny Christ nothing, shall find that he will deny them nothing at last, though for a time he seems to hide his face from them. "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy nature sanctified; be it unto thee even as thou wilt. And what canst thou desire more?" When we come, as this poor woman did, to pray against Satan and his kingdom, we concur with the intercession of Christ, and it shall be accordingly. Though Satan may sift Peter, and buffet Paul, yet, through Christ's prayer and the sufficiency of his grace, we shall be more than conquerors, Luk 22:31, Luk 22:32; Co2 12:7-9; Rom 16:20.

The event was answerable to the word of Christ; Her daughter was made whole from that very hour; from thenceforward was never vexed with the devil any more; the mother's faith prevailed for the daughter's cure. Though the patient was at a distance, that was no hindrance to the efficacy of Christ's word. He spake, and it was done.

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

Mat_15:21; Mat_15:28

Then Jesus went thence and departed Into the coasts of Tyre and Sidon.

The woman of Canaan

I. What made the faith of this woman so remarkable?

1. She had much against her in her original circumstances. In the eye of a Jew she belonged to the most hated of all the Gentile races. There was a frontier line of dislike to cross, far wider than any distance between Tyre and Palestine. Yet it did not keep her from finding her way to the great Teacher of the Jewish nation.

2. She got little countenance from Christs disciples. Annoyed at her importunity, and desiring to be freed from the trouble of her presence, they desired Christ to send her away. She could not but feel they would gladly be rid of her, in the way some cast an alms to a persistent beggar. Weaker faith would have felt the chill, and would have desisted. But it is not from them that she seeks an answer. She will take her dismissal from none but Christ Himself.

3. The womans faith reaches its greatest trial in the conduct of Christ. The disciples, cold as they are, seem merciful compared with their Master. As she cries, and pours her heart into her prayer, He moves away with silent neglect. That dreadful silence is harder to bear than the sorest word that can be spoken. Still she cried after Him, and at last He spoke. But His words, were they not even harder than His silence? For He did not speak to her, but only of her, and that in such a slighting manner as almost to quench all hope. Still she persists, and at length-as Christ all along intended she should-gains her hearts desire.

II. What helped her faith to hold on and triumph? We do not speak of the first cause of all, which was Christs eye watching her steps, and His hand bearing her up, but of the mediate causes by which her faith was upheld.

1. She had a deep home and heart sorrow, spurring her on to make every exertion. In other means had failed, but something told her there was hope here, and to this she clung. The greater the feeling of the trouble, the more surely will it carry you into the presence of the only Saviour.

2. She had learned to take a very humble view of herself. As humility goes deep down, faith rises up high and strong, for humility furnishes the roots by which faith holds on.

3. Her faith was so strong, because it had hold of another Christ, greater and more merciful than her eyes saw. She looked beyond appearances, and fixed her gaze on things unseen and eternal. It is this which keeps men right, amid adverse surroundings. Thick thunderclouds of Atheism and Pessimism sometimes hang lowering over the earth, and threaten to quench all the higher hope; but God has given to the spirit a power by which it can pass up through them and sing like the lark in the sunshine and the blue sky. It is the work of the Lord Jesus Christ to educate and strengthen it by drawing it, often through much tribulation, to Himself. (J. Ker, D. D.)

Victorious wrestling in prayer

Of all the expressions of Christian life, prayer is the foremost, h precedes and accompanies every other. It is the breathing of the soul, the palpitation of the heart of the new inward man.

I.

(1) Prayer is a necessity. A Christian cannot live without inward intercourse with his God and Saviour. Love cannot exist without unbosoming itself.

(2) It is also a spiritual power. It not only reacts upon ourselves and our temper, it also acts from us outwardly on the course of things; for it both eases our heart, and overcomes Gods.

II. The sense of our want urges us to pray. Knowledge of our sinfulness drives us to God. As the drowning man attaches himself to the saving hand, and does not let go his hold, so the soul attaches itself to the hand of Jesus, and refuses to be shaken off. Then the wrestling prayer for salvation begins, for it is begotten of the feeling of the souls misery.

III. What helps us to overcome in the struggle is the perseverance of humble faith. Jesus is the conqueror; but Jesus we seize by faith, and with Him is victory.

1. We must seek Jesus. No rest till we come to Him. No other can help us, or rid us of our sin.

2. We must not let Jesus go. If He goes away, follow Him; if He seems to be stern, become more urgent; if He hides His face, cry the louder; if He will not listen, assail His heart. Every No of Jesus is an Aye in disguise. It is true we deserve none of the things we pray for; but He has enough and to spare for all; and after the children are filled, He can afford to cast the crumbs to the dogs. If we have but the crumbs from His rich table, we shall be satisfied. Even if we are the last in His kingdom, it is sufficient, so that we only have some share of His grace. If it is only one look of His eye; only one glance from Him. If we are not allowed to rest on His breast with John, we shall be satisfied if only with Thomas we are permitted to behold the print of the nails. And when we have become quite exhausted in wrestling with Him, and all our strength is broken; when, so to speak, the hollow of our thigh is out of joint; when we can only cling to Him and declare we will not let Him go except He bless us; even then we shall overcome, and He will declare Himself to be vanquished.

IV. What do we win in the victory? The blessing of Jesus Christ-Be it unto thee, even as thou wilt. What a wonderful word. To whom does it apply? To him who first has sacrificed his self-will, and has learnt to say, from the bottom of his heart, Lord, not as I will, but as Thou wilt. Then Gods will and mans are become one. Just before, almost powerless: now, almost almighty. He who thus wins Gods heart, wins everything. A child of God is lord over all things, (C. E. Luthardt.)

The woman of Canaan

This story is the simplest of dramas, having two persons and a chorus.

I. The first person is the heathen woman, and here we note:

(1) Her trouble;

(2) Her faith, which is neither a superstitious credulity, nor a hesitating experiment;

(3) Her reward.

II. The other person is the Lord Jesus. Looking on Him as the model of human duty, and the expression of the Divine nature, we find in this story things amazing and perplexing. What are we to learn from them?

1. The perplexities in the life of Christ are like the perplexities in the government of God.

2. This incident exhibits Christ gazing inexorable, for a time, on human suffering.

3. His apparent unkindness is only apparent.

4. His blessing is already given, while yet the supplicant is unaware of it. (Leonard W. Bacon)

I. That it is highly gratifying to meet with devout persons where we expect not to find them. She was a heathen, not a Jew.

II. That afflictions, both personal and domestic, are powerful incentives to prayer.

III. That in our exercises of devotion we ought to pray for others as; well as for ourselves.

IV. That sincere supplicants may meet with great discouragements in prayer. Delays are not denials. We are apt to value highly that which costs us effort

V. That sincere supplicants are always persevering.

VI. That the prayer of faith must ultimately prevail. (R. Newton.)

Significant silence

The Saviours silence was not the result of intellectual poverty. Was not that of one taken with mere self-considerations. Was not caused by indifference.

I. The Saviours silence indicates thoughtfulness.

II. Denotes loving estimates.

III. Manifests the greatness of self-control. Effective speech is power over ones fellows, but silence is power over ones own self.

IV. And yet the Saviours silence may have been sympathetic.

V. Was preparative. What power in a judicious pause. Delay may enhance the preciousness of the gift. (W. Burrows, B. A.)

The Woman of Canaan

I. What we can find in this woman to commend.

1. Strong and wise parental love.

2. Her earnestness.

3. Deep humility.

II. What our Lord himself actually commended in her-Great is thy faith. This virtue singled out because all others flow from it.

III. The gracious treatment she received from our Lord.

1. Christ delayed His answer to her petition.

2. He gave her strength to persevere in prayer for it, and made that prayer more humble and earnest.

3. He put on her signal honour.

4. He at last gave her all that she desired.

5. There is often more love towards us in the heart of Christ than we can see in His dealings with us.

6. The prayer of faith is always crowned with success. (C. Bradley.)

I. Who this woman was. She was not an Israelite. The cause of her sorrow was not her own. Her prayer.

II. Her Saviour.

1. His silence when we should not have expected it.

2. He seems to plead that His commission had been exclusively to Israel.

3. He appears to add insult to cruelty.

4. He suffers Himself to be conquered by faith.

II. What does this say to you?

1. You may go to Christ for yourselves.

2. You may go to Christ for your relatives.

3. Jesus can and will do helpless sinners good. (T. Mortimer.)

Gods delays in answering prayer

1. To try our faith.

2. To foster humility.

3. To intensify desire after the blessings we request.

4. To enhance the joy of success when the answer is vouchsafed.

5. Blessed are they that wait for Him. (C. M. Merry.)

The elements of prevailing prayer

I. Sincerity.

II. Humility.

III. Importunity.

IV. Faith. Conclude with a few practical remarks. (J. B. Jeher, D. D.)

Faith triumphing over difficulties

Faith overcomes-

I. Obstacles in our personal circumstances.

II. The concealments of Jesus.

III. The silence of Jesus.

IV. The refusals of Jesus.

V. The reproaches of Jesus. (Anon.)

The woman of Canaan

This is an instance of a wrestling faith; faith wrestling with grievous temptations, but at length obtaining help from God. We ought to consider this

(1) because Christ pronounced it to be great faith;

(2) it instructs us that the life and exercise of faith is not easy, but will meet with great discouragements;

(3) because of the success attending it.

I. The quality of the woman.

II. She was a believer.

III. The greatness and strength of her faith; seen in her trials and temptations; and in her victory over them, by her importunity, humility, and resolved confidence.

The womans temptations are four.

I. Christs silence. Though a sore temptation, this should not yet weaken our faith; for Gods delay is for His own glory and our good: to enlarge our desires, and put greater fervency into them.

II. The small assistance she had from the disciples.

III. Christs seeming to exclude her from His commission.

IV. Christs answer implying a contempt of her, or at least a strong reason against her.

The womans victory over her temptations.

I. By her importunity.

II. Her humility.

III. Her resolved confidence. All which are the fruits of great faith. (T. Manton.)

The woman of Canaan

I. The trials and difficulties this supplicants faith met with.

1. Christ is wholly silent.

2. Christ intimates that He had nothing to do with her.

3. Christ seems to answer with reproach and contempt.

II. How the was discovered in its trials, and worked through all.

1. Though Christ was silent she did not drop, but continued her suit.

2. She passes over the doubt she could not answer, and instead of disputing, adores Him, and prays to Him still.

3. She humbly let pass the (seeming) indignity, and turned that which seemed to make most against her into an argument for her obtaining the mercy she came to Him to beg for.

III. The happy issue of this, how gloriously it was rewarded.

1. Her faith was owned, commended, and admired by the Author of it.

2. The reward of her faith was ample. (Daniel Wilcox.)

Christ and the woman

In judging our Lords treatment of this woman-

1. Observe that Christ, while He was upon earth, said nothing and did nothing of Himself.

2. Our Lord, who knew the hearts of men, both saw and esteemed the good disposition of this petitioner, but for a time concealed His kind intentions, being willing to exercise her faith and submission, her patience and perseverance.

The womans faith was great-

1. With relation to her religion, and to her country.

2. In comparison with the unbelieving Jews.

3. Considered in itself.

4. Because it stood so severe a trial. (J. Jortin.)

T/he Canaanites faith

The position of this woman and the conduct of our Saviour to her.

1. She believed in Jesus before the scene related in this gospel; we distinguish in her conversion that strength of soul which is sure to triumph over all obstacles; all that follows is explained by such a commencement. She was a heathen, and only received Gods Word indirectly, through the prejudices of the Jews. The feeble ray which reached her proved sufficient to guide her feet.

2. The conduct of our Lord corresponds with His manner of acting towards the heathen generally, and with His especial designs of mercy towards her. Our Lord did not so treat this woman merely because she was a heathen; but to make His mercy more conspicuous. While He proves He strengthens her. From the heroes of faith He draws back to exercise their courage.

3. See how this woman wrestles with our Lord. Jesus sought retirement. She anticipated His coming. She was alone in seeking Him. She had to force herself into His presence. But Christ could not escape from the faith of this woman. He allows us to conquer Him. She triumphs over the preventives which our Lord opposed to her. Once in the presence of Jesus she in satisfied. His silence. To try her patience. Only for a time. His speech seems cruel. The Word of God does seem sometimes against the child of God. In the love of Christ she finds refuge against His silence and words; His love is only hidden for a moment under harshness. She could not be defeated because she would not doubt. She triumphs. (Adolphe Monod.)

A word to parents

I. On this occasion Christ had left his own country and people. Perhaps to avoid the hatred of the scribes and Pharisees; or to abate His popularity. We find Him coasting to Tyre and Sidon. Her need was her plea.

II. The leading principles of her faith

1. In this prayer she recognizes the unity of the Deity, Lord.

2. What a beautiful trait in her character when she prays, Have mercy on me; but we know the chief object of her prayer was her daughter. She identifies herself with her daughters misery.

3. She asks for mercy and help (verse 25).

4. Regard Jesus as God able to save or destroy. (F. F. McGlynn, M. A.)

I. The character of the individual.

1. A Greek.

2. A believer in Christ.

II. The cause of her coming.

III. The impediments she met with.

1. A long delay.

2. A mortifying rebuke.

3. An apparent refusal.

4. A silent denial.

Then her conduct:

1. An humble request.

2. A persevering prayer.

3. An humble confession.

4. An affecting reply.

IV. The blessings at last received.

1. The principle our Lord commends is her faith; from faith all other graces spring.

2. He granted her request.

Improvement:

1. The use we should make of affliction.

2. The efficacy of prayer. (The Pulpit.)

The triumph of faith

I. Faiths approach

1. She came to the right person.

2. In a right spirit.

3. With a right plea

II. Faiths trial.

1. Christ tried her faith by perfect silence.

2. By seeming indifference.

3. By apparent reproach.

III. Faiths appeal.

1. She was a devout suppliant.

2. An earnest suppliant.

3. An ingenious suppliant.

IV. Faiths triumph

1. Christ commends her faith.

2. He grants her request.

3. He healed her daughter. (J. T. Woodhouse.)

The second Sunday in Lent

I. The discouragements which she overcame. These were great, numerous, and increased as she proceeded.

1. The first was the seeming unwillingness of the Saviour to have his retirement disturbed by any one, in any way (Mar_7:24).

2. Her case was itself a very unpromising one. She was a Gentile.

3. The coldness in our Lords behaviour, which seemed to disdain the least attention to her-He answered her not a word.

4. The conduct of the disciples introduced a still further dissuasion, well calculated to dampen her hope of success.

5. To this was added the still further disheartening answer of the Master, I am not sent, etc.

6. Childrens bread was not to be given to the dogs. This was the current spirit of the religion of the times.

II. The means of her victory.

1. She felt her need, and the true character of her affliction.

2. She credited what she had heard of Christ.

3. And believing as she did, she improved her opportunity. Jesus was in the neighbourhood.

4. She confessed her unworthiness.

5. She had a true and powerful faith.

6. And as the result of her faith, she was invincible in her prayers.

III. The lessons which this case teaches.

1. It impressively reminds us of the sorrowful condition of human life.

2. This gospel assures us where our help is.

3. It indicates how to avail ourselves of our great mercies.

4. Precious encouragement does it bring to us. (J. A. Seiss, D. D.)

A woman of Canaan

The movements of mankind are best studied in the lives of individuals.

I. The woman herself. All we know of her origin and feeling is contained in the three terms that are applied to her-Canaanite, Syro-Phoenician a Greek. The first two imply her race. She belonged to that race that the Hebrews called Canaanites-that is, Lowlanders, for the great Phoenician people had settled themselves in the fertile valleys, and on the maritime plains of Palestine, and there in their walled cities had developed in the highest degree an ancient civilization. To this Phoenician stock she belonged. It was divided into two parts-the African and the Syrian stock. She belonged to the Syrian, to the people who inhabited the narrow strip of land between Lebanon and the sea. The last term Greek, has of course nothing to do with race, nor does it say anything of her language; but religion. St. Paul divides men into Jew and Greek; the word means heathen. She was one of those that worship Baal and Astarte.

II. In her case observe the workings of sorrow. That from the outset there began to operate compensating results which took away some of the bitterness.

1. This sorrow worked out in a greater love Have mercy on me; my daughter is vexed. As if she and her daughter were one. It was a mitigation, and in some degree a compensation, that with her sorrow grew such love.

2. The love and the sorrow together co-operated to produce something higher still. They enlarged the heart, purified her feeling, lifted the thought to immortality; Astarte could no longer fill her heart. She wanted a deity that could be a God of love, not of passion; who would create purity, not crush it. This I gather from the fact that she calls Christ Son of David. She began to think trustfully of Israels God. Such were the workings of sorrow in her heart.

III. AN illustration of the great drawings between the Saviour and the soul that needs him. There is something mysterious here. It is not by accident that great mercy and misery meet. What is the secret of that journey to Tyre and Sidon. I suppose the Saviour felt some magnetic need pulling upon His heart, claiming the help of His pity and power. She was fifty miles away; the road was mountainous; in all the journey there and back He cures no other affliction and preaches no sermon; His sole purpose was to minister to this single sufferer. The prophetic soul knows when its Lord is nigh.

IV. The serene result that is reached. She learned the power of prayer. The disciples were changed; educated for their missionary work; they see how rich a thing a human heart is. She came asking a mercy for herself, and went away carrying it to others. (R. Glover.)

The woman of Canaan

I. The great faith of this woman is to be traced in her humble confession.

1. She confesses her misery when imploring the mercy of Christ.

2. She confesses her weakness when imploring the help of Christ.

3. She confesses her unworthiness by admitting the mission of Christ.

II. The great faith of this woman is to be traced in her fervent prayer.

1. Mark her recognition of the character of Christ.

2. Her confidence in the power of Christ,

3. Her earnestness in seeking the aid of Christ.

III. The great faith of this woman is to be discovered in her determined perseverance.

1. Her faith overcame the difficulty of obtaining u personal interview with Christ.

2. It overcame the singularly apparent coldness of Christ.

3. It overcame the limitation of the usual ministrations of Christ. (J. Wonnacott.)

The disciples sending away the Canaanite woman

Amongst the causes which keep souls at a distance from Jesus, we must count the attitude of the disciples of Jesus as one of the most powerful. To the Master we must go; not to the disciples. Let us first dispel all misunderstandings. When I declare that we must look to the Master, not to the disciples, I do not forget that the apostles were enlightened by special revelations and were called to found the Church. I do not oppose their teaching to that of the Master; there is no contradiction between them. But when we leave the apostolic age the situation changes. The Church is placed before Christ. But now let us descend to the sphere of the individual conscience. To lead to Jesus! What a privilege and glory. Fidelity of testimony is necessary to this mission. Some are brought to Christ by words, some by indirect influences, others by a love that nothing wearies. But it is possible to put souls away from Jesus Christ. Between them and Christ there have been our sins, pride, etc.

1. Let us remove the hypocrites; to make of their duplicity an arm against the gospel is an unworthy proceeding. You see their inconsistencies; are you sure you do not exaggerate them? Have you weighed all that Christian faith produces of excellent works? Granting that your complaints are well founded: in what way can they justify your unbelief? They could only do so if you had the fairness to seek their cause in the gospel itself. But van contrast the two. Is it not rather the fidelity that offends you, rather than the faults of Christians?

2. A word to you who believe:

1. Judge yourself as you are seeking what is lacking in others. Saved by grace, shall we not exercise mercy?

2. Let us learn to see in our brethren along with the evil that distresses us, the Rood that we have misunderstood until now.

3. Raise your look to the Master, there van will find peace and certainty. (E. Bersier, D. D.)

The woman of Canaan

I. this poor womans unremitting obstinacy, it may so call it, in prayers. See the power of persevering prayer. They may seem for a while unanswered; they may not seem to work any alteration in our secret hearts.

II. The power of intercession. It is our duty to pray for others.

III. That this poor womans reiterated prayers are by our Lord called faith. Great is the faith that prays without ceasing. The sphere of common duty is the sphere also of secret spiritual growth.

IV. Regard again this poor woman thus singled out in all the heathen world to receive the only cure, as a type of the Church of God. The Church, like her, has many sons and daughters grievously vexed with the evil spirit. They are brought to Christ in prayer. (G. Moberly, D. C. L.)

Great faith

How singularly and beautifully appreciative Jesus always was of anything, that was good. His words show accuracy of observation and calculation.

I. There are many striking features in the character of this woman. Her motherly care, energy, humility, pleading; but Christ selected only one. Faith the root of all, Some think we make too much of faith, and place it out of its proper proportion.

II. The elements which went to make the great faith. Sorrow seems to have been, if not the cradle, yet the school of her faith. She comes and makes her petition as faith always ought, leaving details with God. The test to which she was put was exceedingly severe. (J. Vaughan, M,A.)

Help from he, heaven

Lord, help me. This prayer is suitable-

I. For those who are seeking salvation.

II. For a soul under spiritual darkness.

III. For the believer amidst worldly perplexities.

IV. For the Christian labourer.

V. For the dying saint. (A. O.)

The faith of the Syro-Phoenician woman

I. The extraordinary character of her faith.

1. It was based on the most limited knowledge.

2. It conquered natural prejudice in herself, and the fear of its influence in others.

II. Why Christ so severely tested it.

1. His first object was to expose and rebuke the intense bigotry of the Jews around Him.

2. He wished to draw out and exhibit the full strength of her faith.

Lessons:

1. Christs mercy and mission extend to all, however vile and outcast they may be.

2. The true way to derive good from Him is by faith, rather than by knowledge or acts of worship.

3. An encouragement to the utmost tenacity and desperation of faith.

4. An illustration of the way in which appearances may deceive us. God may seem to repulse us, but never does so actually. (Congregational Pulpit.)

This woman of Caanan teaches us to pray

(1) With great humility in that she acknowledges herself to be a dog;

(2) with faith, in that she calls Christ the Son of David, i.e., the Messiah;

(3) with modesty, because she sets before Christ the right of dogs and her own misery; yet does not draw from thence the conclusion that Christ should heal her daughter, but leaves that to Him;

(4) with prudence, in that she takes hold of Christ by His own words, and gently turns His reasoning against Himself, into an argument for obtaining her desire;

(5) with reverence, with religion and devotion, because she made her application on her knees;

(6)with resignation, in that she did not say, Heal my daughter, but Help me, in the manner that shall seem to Thee best;

(7) with confidence, because, although a Gentile, she had a firm hope that she would be heard by Christ:

(8) with ardour;

(9) with charity, in that she made intercession for her daughter, as if she were anxious for herself, saying, Help me;

(10) with constancy and perseverance, in that she persisted when she was twice repulsed, and became yet more earnest in prayer. (Lapide.)

A double miracle

1. Of Faith.

2. Of Healing. Thrice did Christ commend great faith, and in each case outside the fold of Israel. In this case the wonder is not that the woman had great faith, but that she had faith at all. Her faith was great because-

I.

(1) it would stand trial.

(2) It was a wrestling faith. She heard the repulse, yet is neither daunted nor disheartened. She will not take His No. She will even resist His arguments.

(3) It was victorious. Just now Jesus seemed to deny the smallest boon; now He opens His treasures, and bids her help herself.

II. Learn from this that when God delays a boon, He does not necessarily deny it. (J. H. Burn, B. D.)

Under this story there is the touch of nature which binds us all together. Let us learn from it-

1. Perseverance. Few things can be reached by a single stride. All success is the outcome of previous patience; the finest pictures result from multitudinous touches of the brush. Let us keep our faces to the light, and the persevering desire shall at length be gratified.

2. Faith. This is a far larger thing than can be clothed in any form, and the most tenacious profession does not imply that we have that vivid apprehension of the living God which makes us really trust in and rest on Him. Have you faith as well as a creed? Are you daily trusting in the living God amidst all your wants, and sorrows, and sins?

3. Toleration. We are often inclined to look with insular exclusiveness or half-disdainful curiosity on such non-Christians as we come in contact with. Let us remember that Christ took the childrens bread and cast it to dogs. With such an example before us, we dare not disclaim any as too degraded to share with us the one flock and one shepherd. (Harry Jones, M. A.)

Truth, Lord, yet the dogs eat, etc.

The womans remark is admirable and delightful. It is full indeed of true theology and real philosophy. She apprehended clearly

(1) that it was right that our Lords personal ministry should be devoted to the Jews;

(2) that He bore a benignant relation to the Gentiles-that He was not a sectarian Saviour;

(3) that it would not in the least interfere with His ministry in relation to the Jews, to put forth by the way His blessed energy in behalf of such suppliant Gentiles as herself. She was not asking Him to forsake Palestine, or the Jews. (J. Morison, D. D.)

A womans master-stroke

Was not this a master-stroke? She snares Christ in His own words. (Luther.)

An incident like this

Dean Plumptre gives the following story from the Talmud. There was a famine in the land, and stores of corn were placed under the care of Rabbi Jehudah the Holy, to be distributed only to those 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.

Asking for crumbs

Laurence Justinian first Patriarch of Venice, resembled this woman in the prayer he offered when at the point of death. I dare not ask for a seat among the happy spirits who behold the Holy Trinity. Nevertheless, Thy creature asks for some portion of the crumbs of Thy most holy table. It shall be more than enough for me, O, how much mere than enough! If Thou wilt not refuse some little place to this Thy poor servant beneath the feet of the least of Thine elect.

The, coasts of Tyre and Sidon

This narrative records a visit of Jesus to a region which lay beyond the borders of the Jewish land. It did not lie at any great distance; it was within a days ride of Capernaum, and it could be seen from hill-tops just behind Nazareth; yet it was an alien country, and that notable strip of the Mediterranean shore on which Tyre and Sidon were situated had never belonged to the Jewish people. The coast of Tyre and Sidon was fringed by an almost continuous line of buildings; quays, warehouses, and private residences dotted the whole shore-line, and it was therefore no retired spot, but one which swarmed with a large and busy population, with ships sailing on the face of the waters, and the fishermen plying their trade within sight of the shore. The scene was very unlike those which were most associated with our Lords presence. He was here surrounded by abundant tokens of vigorous maritime and naval life. Instead of shepherds, sowers, cornfields, scribes, and Pharisees, there were warehouses, docks, ship-building yards, and sailors, amongst which He moved when He departed into the coasts of Tyre and Sidon. (Harry Jones, M. A.)

Spread of truth to foreign lands

Captain Cook found in the South Seas some uninhabited islands, waving with the fruits and flowers peculiar to Europe. No human hand had planted the seeds in that soil. How, then, were they there? A boy in one of our valleys is amusing himself with seeds. A few of them fall from his hand into the tiny stream at his cottage door: they are carried down to the river, which floats them out to sea. They are drifted about for thousands of miles, and at last cast upon the shore of a South Sea island. A bird picks them up, and flies to its nest; but, scared by a hawk, lets them drop. They are covered with the leaves of the forest till spring calls them forth. By and by the wind shakes out the ripe seed, and carries it abroad. Again it falls into the kindly bosom of the earth, and again spring draws it forth. Thus, we may suppose, the deserted island is soon clothed with an European harvest. And thus the seed of Gods Word is often scattered, we cannot tell how. (J. Wells.)

Grievously vexed with a devil

(demoniacal possession):-It is agreed on by all sober interpreters of Scripture that, at this period of the world, God permitted evil spirits to take possession of, and to afflict, individuals to an extent that He did not before and has not since permitted;

(1) to show to all the power and malignity of Satan; and

(2) to exhibit the compassionate kindness of the Saviour, and His power to relieve those thus oppressed Often may we, in a spiritual sense, see such a thing nowadays-a believing, godly parent, having an unbelieving, ungodly child, whose heart is held and governed by a wicked spirit. Often, when there is life in the parents soul, there is death in the childs; light in the parents understanding, but darkness and ignorance in the childs; love in the parents heart, but hatred and enmity in the childs. What a painful and afflicting sight to a parents eyes. And the case may be often reversed! (Bishop Gregg.)

Silence

Silence is not refusal. The reasons for Christs silence at this time were:

1. In order that by exercising her faith He might strengthen and deepen it.

2. That He might manifest it to others, and so give her as an example to those who stood by, as well as to future generations.

3. That He might not offer an additional stumbling-block to the Jews, to whom the calling-in of the Gentiles was an abomination. (W. Denton.)

Not because He was unwilling to speak, but because there are occasions on which silence is more eloquent and stirring to the thought than speech. Not infrequently silence is golden, while speech is silvern; and this was one such occasion. (J. Morison, D. D.)

The lost sheep of the house of Israel

It was necessary that there should be some limits to our Lords personal ministry; and it was wise that these limits should be fixed at the circumference of the circle of Israel. To have spread out His ministry farther, during the brief period of His terrestrial career, would simply have been to have thinned out and weakened His influence. What might have been gained extensively would have been lost intensively. It was of primary moment that He should make sure of a foothold, on which He might plant His moral machinery for moving the world. That foothold He did secure in the house of Israel, the household of Israel, the family of Israel; for the whole nation was but a developed family circle. (J. Morison, D. D.)

Moral persistence

To sink under the burden argueth weakness, but it is strength of faith to wrestle through it. We read of Pherecides, a Grecian, in a naval fight between his nation and Xerxes, that he held a boat in which the Persians were fighting, first with his right arm; when that was cut off, with his left; when that was cut off, with his teeth; and would not let go his holdfast but with his life. (T. Manton.)

The use of delay

Some old writer thus quaintly explains the case. Christs love is wise. There is an art in His strange delays, which make us love-sick. We cheapen what is easily got, and under-rate anything that is at our elbow; but delays heighten and raise the market value of Christs blessings. He wishes to make our faith stronger, and His trials are for the triumph of our faith. He did as we do when we hold toys dangling before our children, that we may make them desire and enjoy them more. He acts as we do with musicians at the door; for when they please us, we do not give them their penny at once, that we may hear their music longer. (J. Wells.)

The kindness of refusals

Monica, the mother of Augustine, prayed that her godless boy might not go to Rome, for she feared that Rome would be his ruin. God did not grant that request, because He had something better in store for her. Augustine went to Rome, and was converted there. (J. Wells.)

Stern truths

This was the most cutting of all-telling her in plain terms that she had no more right to get what she asked, than the dogs have to get the childrens bread; and also intimating very plainly that she was no better than a dog. Still she was not discouraged: even this did not put her off. If she had not possessed great faith, how would she have acted? Just as many at the present day do when they hear a plain sermon (as they call it); when they hear in plain words what the Bible says of human nature; they dont like that; they cant be so very bad as all that; they dont approve of what that preacher says at all, and so they go to some other place where they will hear more palatable language about the kindness of man-his good nature, generosity, noblemindedness, and so forth; but they who are of the truth will not listen to this, for they know it to be a lie, and the children of the truth can take no pleasure in a lie. People think it is very bad to hear themselves called great sinners; they think very strangely of a man if he tells them they are poor, wretched, miserable, blind, and naked; but, I suppose, if they heard the term dog applied to them as Christ applied it to this woman here, they would be up in arms at once, openly scout at so unwarrantable an affront, and take good care never to go near that preacher again. So did not this woman; she had faith-strong faith; she acknowledges the aptness of the illustration, and humbly accepts Christs estimate of her as the right one. (Bishop Gregg.)

The dogs

There was some reason lying at the base of the designation. The heathens around were, in the mass, exceedingly unclean and ferocious: barking too, incessantly, at the true God and true godliness. But our Lord, in this case, refers not to the wild, fierce, filthy dogs, belonging to nobody, that prowl about Oriental cities; but to little pet dogs, in which children are interested, and with which they play. Most probably there might be one or more of them, within sight, in the company of some children. (J. Morison, D. D.)

Great thoughts of Christ

The Syro-Phoenician woman gained comfort in her misery by thinking great thoughts of Christ. The Master had talked about the childrens bread. Now, argued she, since Thou art the Master of the table of grace, I know that Thou art a generous housekeeper, and there is sure to be abundance of bread on Thy table. There will be such an abundance for the children that there will be crumbs to throw on the floor for the dogs, and the children will fare none the worse because the dogs are fed. She thought Him one who kept so good a table that all she needed would only be a crumb in comparison. Yet remember what she wanted was to have the devil cast out of her daughter. It was a very great thing to her, but she had such a high esteem of Christ, that she said, It is nothing for him, it is but a crumb for Christ to give. This is the royal road to comfort. Great thoughts of your sin alone will drive you to despair; but great thoughts of Christ will pilot you into the haven of peace. (C. H. Spurgeon.)

Perseverance of faith

An unbelieving heart may have some flash of spirit and resolution, but it wants free mettle, and will be sure to jade in a long journey. Faith will throw in the net of prayer again and again, as long as God commands and the promise encourageth. The greyhound hunts by sight, and when he cannot see his game he gives over running; but the true hound by scent, he hunts over hedge and ditch; though he sees not the hare, he pursues all the day long. Thus an unbelieving heart may be drawn out upon some visible probabilities and sensible hopes of a coming mercy to pray and exercise a little faith, but when these are out of sight, his heart fails him; but faith keeps the scent of the promise, and gives not over the chase. (Salter.)

Faith gives prevalency to prayer.

In the several precedents of praying saints upon Scripture record you may see how the spirit of prayer ebbed and flowed, fell and rose, as their faith was up and dawn … This made the woman of Canaan so invincibly importunate; let Christ frown and chide, deny and rebuke her, she yet makes her approaches nearer and nearer, gathering arguments from His very denials, as if a soldier should shoot his enemys bullets back upon him again; and Christ tells us what kept up her spirit undaunted-O woman, great is thy faith. (Gurnall.)

Childrens bread given to dogs

1. When her case was come to such a point, she heard of the Lord Jesus; and what she heard she acted upon. They told her that He was a great Healer of the sick, and able to cast out devils. She was not content with that information, but she set to work at once to try its value.

2. This woman was most desperately resolved. She had made up her mind, I believe, that she would never go back to the place from whence she came till she had received the blessing.

3. I may not leave this picture without observing that this woman triumphantly endured a trial very common among seeking souls. Here is a woman who conquered Christ; let us go by her rule and we will conquer Christ too by His own grace.

I. In the first place, observe that she admits the accusation brought against her. Jesus called her a dog, and she meekly said, Truth. Lord. Never play into the devils hands by excusing sinners in their sins. The woman in this case, if it had been a sound way of getting comfort, would have argued, .No, Lord, I am not a dog; I may not be all I ought to be, but I am not a dog at any rate; I am a human being. Thou speakest too sharply; good Master, do not be unjust. Instead of that she admits the whole. This showed that she was in a right state of mind, since she admitted in its blackest, heaviest meaning whatever the Saviour might choose to say against her. By night, the glow-worm is bright like a star, and rotten touchwood glistens like molten gold; by the light of day the glow-worm is a miserable insect, and the rotten wood is decay, and nothing more. So with us; until the light comes into us we count ourselves good, but when heavens light shines our heart is discovered to be rottenness, corruption, and decay. Do not whisper in the mourners ear that it is not so, and do not delude yourself into the belief that it is not so.

II. But notice, in the second place, see adheres to Christ notwithstanding. Did you notice the force of what she said? Truth, Lord, yet the dogs eat the crumbs that fall from-where? From their Masters table.

III. Furthermore, the womans great master weapon, the needle gun which she used in her battle, was this, she had learned the art of getting comfort out of her miseries. Jesus called her a dog. Yes, said she, but then dogs get the crumbs. She could see a silver lining to the black cloud. If I deserved anything there would be the less room for mercy, for something would be due to me as a matter of justice, but as I am a sheer mass of undeservingness, there is room for the Lord to reveal the aboundings of His grace. There is no room for a man to be generous amongst yonder splendid mansions in Belgravia. Suppose a man had thousands of pounds in his pocket, and desired to give it away in charity, he would be terribly hampered amid princely palaces. If he were to knock at the doors of those great houses, and say he wanted an opportunity of being charitable, powdered footmen would slam the door in his face, and tell him to be gone with his impudence. But come along with me; let us wander down the mews, all among the dunghills, and get away into back alleys, where crowds of ragged children are playing amid filth and squalor, where all the people are miserably poor, and where cholera is festering. Now, sir, down with your money-bags; here is plenty of room for your charity; now you may put both your hands into your pocket, and not fear that anybody will refuse you. You may spend your money right and left now with ease and satisfaction. When the God of mercy comes down to distribute mercy, He cannot give it to those who do not want it; but you need forgiveness, for you are full of sin, and you are just the person likely to receive it. Ah! saith one, I am so sick at heart; I cannot believe, I cannot pray. If I saw the doctors brougham driving along at a great rate through the streets, I should be sure that he was not coming to my house, for I do not require him; but if I had to guess where he was going, I should conclude that he was hastening to some sick or dying person. The Lord Jesus is the Physician of souls. Do try now, thus to find hope in the very hopelessness of thy condition, in whatever aspect that hopelessness may come to thee. The Bible says that thou art dead in sin, conclude then that there is space for Jesus to come, since He is the Resurrection and the Life. Your ruin is your argument for mercy; your poverty is your plea for heavenly alms; and your need is your motive for heavenly goodness. Go as you are, and let your miseries plead for you.

IV. Let me, in the fourth place, notice the way in which the woman gained comfort. She thought great thoughts of Christ. It was a very great thing to her-but she had a high esteem of Christ. She said, It is nothing to Him-it is but a crumb for Christ to give.

V. And so you see, in the last place, she won the victory. She had, first of all, overcome herself. She had conquered in another fight before she wrestled with the Saviour-and that with her own soul. (C. H. Spurgeon.)

The little dogs

I. The mouth of faith can never be closed.

1. It cannot be closed on account of the closed ear and mouth of Christ.

2. Not by the conduct of the disciples.

3. Not by exclusive doctrine which appeared to confine the blessing to a favoured few.

4. Not by a sense of admitted unworthiness.

5. -Not by the darkest and most depressing influences.

II. Faith never disputes with the Lord.

1. Faith assents to all the Lord says-Truth, Lord.

2. It worships.

3. She did not suggest that any alteration should be made for her.

III. Faith argues.

1. She argued from her hopeful position-I am a dog, but Thou hast come all the way to Sidon,-I am under Thy table.

2. Her next plea was her encouraging relationship-Masters table.

3. She pleads her association with the children.

4. She pleads the abundance of the provision

5. She looked at things from Christs point of view.

IV. Faith wins her suit.

1. Her faith won a commendation for itself.

2. She gained her desire.

This woman is a lesson to all who imagine themselves outside the pale of salvation; an example to all whose efforts after salvation have been apparently repulsed; a lesson to every intercessor. (C. H. Spurgeon.)

Our Lord had a very quick eye for spying faith

If the jewel was lying in the mire His eye caught its glitter, if there was a choice ear of wheat among the thorns He failed not to perceive it. Faith has a strong attraction for the Lord Jesus; at the sight of it the king is held in the galleries and cries thou hast ravished my heart with one of thine eyes, with one chain of thy neck. The Lord Jesus was charmed with the fair jewel of this womans faith, and watching it and delighting in it He resolved to turn it round and set it in other lights, that the various facets of this priceless diamond might each one flash its brilliance and delight His soul. Therefore He tried her faith by His silence, and by His discouraging replies that He might see its strength; but He was all the while delighting in it, and secretly sustaining it, and when He had sufficiently tried it, He brought it forth as gold, and set His own royal mark upon it in these memorable words, O woman, great is thy faith; be it unto thee even as thou wilt. (C. H. Spurgeon)

The elements of prevailing prayer

1. Sincerity.

2. Humility.

3. Importunity.

4. Faith. (J. B. Jeter, D. D.)

The greatness of a womans faith

1. It was exercised by a woman.

2. It was a mothers faith.

3. It had an aim.

4. It disregarded apparent partiality.

5. It was not discouraged by apparent delay.

6. It was devoid of selfishness.

7. It gathered strength from its exercise.

8. It won. (B. J. Hoadley)

.

The trial and triumph of faith

Thee parts of the miracle are-

I. The place where it was wrought.

II. The parties on whom.

III. The impulsive cause.

IV. The miracle itself, wrought by the womans faith: in which we have-

1. Christs heightening of her faith.

2. The granting of her desire.

3. The measure of Christs bounty-As thou wilt.

4. The healing of her daughter. (S. Rutherford.)

She crieth after us.

1. Christs love is liberal, but yet it must be sued.

2. Christs love is wise. He holdeth us knocking till our desire be love-sick for Him.

3. His love must not only lead the heart, but also draw. Violence in love is most taking.

Christ looking beyond His temporary limits

Christ doth but draw aside a lap of the curtain of separation, and look through to one believing heathen: the King openeth one little window, and holdeth out His face, in one glimpse, to the woman of Canaan. (S. Rutherford.)

Grace working on unpromising material

Christ, then, can make and frame a fair heaven out of an ugly hell and out of the knottiest timber He can make vessels of mercy, for service in the high palace of glory. (S. Rutherford.)

Prayer strengthened by adversity

Also, the prayers of the saints in prosperity are but summer prayers, slow, lazy, and alas! too formal. In trouble, they rain out prayers, or cast them out in co-natural violence, as a fountain doth cast out waters. (S. Rutherford.)

Determination in prayer

Grace, grace now is the only oil to our wheels. Christ hath taken the castle, both in-works and out-works, when He hath taken the will, the proudest enemy that Christ hath out of hell. (S. Rutherford.)

A right knowledge of satanic torments will lead to Christ for relief

It were good we knew our own misery: the man resolveth a prisoner has a sweet life, who loveth his own chains, because made of gold, and hateth them not because chains; and falleth to paint the walls of his dungeon, and to put up hangings in his prison, and will but over-gild with gold his iron fetters. Oh! are we not in love with our own dungeon of sin? And do we not bear a kind love to our father, the devil? We bring in provision for the flesh, and nourish the old man, as old as since Adam first sinned. Alas . we never saw our father in the face: we love the devil, as the devil fallen in sin; but we see him not as a devil, but only under the embroideries of golden and silken temptations; we sow to the flesh; we bring in our crop to the devil, but we know not our landlord; and because sense and flesh are nearer to us than God, we desire more the liberties of state, free commerce, and peace with the king, than Christs liberties, the power and purity of the gospel, that we may negotiate with Heaven and have peace with God. (S. Rutherford.)

Good to be near Christ

The other thing observable is that it is good to be near the place where Christ is. It was an advantage, that the woman dwelt upon the borders of the land where Christ was. It is good for the poor to be a neigh-hour beside the rich; and for the thirsty to take up house, and dwell at the fountain; and for the sick to border with the physician. Oh I love the ground that Christ walketh on. To be born in Sion is an honour, Because there the Lord dwelleth (Psa_87:6.) It is a blessing to hear and see Christ (Mat_13:16). Christ knoweth them well whom He chooseth: grace is a rare piece of the choice and the flower of the love of heaven: there be many common stones; not many pearls, not many diamonds and sapphires. (S. Rutherford.)

Christ hears prayer even if He does not answer

It is said, He answered her not a word: but it is not said, He beard not one word: these two differ much. Christ often heareth when He doth not answer; His not answering is an answer, and speaks thus, Pray on, go on, and cry; for the Lord holdeth His door fast bolted, not to keep out, but that you may knock and knock. Prayer is to God, worship; to us, often, it is but a servant upon mere necessity sent on a business. The father will cause his child say over again, what he once heard him say, because he delighteth to hear him speak. (S. Rutherford.)

Faith strengthened by importunate prayer

Wrestling addeth strength to arms and body; praying, and praying again, strengtheneth faith; customary running lengtheneth the breath. (S. Rutherford.)

Tears have a tongue

(Psa_6:8):-Tears have a tongue, and grammar, and language, that our Father knoweth. Babes have no prayers for the breast, but, weeping; the mother can read hunger in weeping. (S. Rutherford.)

Prayer deeper than words

(2Pe_3:10):-Love and longing for Christ have eagles wings; and love flieth, when words do but creep as a snail.

Fervour in prayer

Though God hear prayer, only as prayer offered in Christ, not because rely fervent; yet fervour is a heavenly ingredient in prayer. An arrow drawn with full strength hath a speedier issue; therefore, the prayers of the saints are expressed by crying in Scripture (Psa_22:2). (S. Rutherford)

Utilizing rich spiritual influences

It shall be useful then for the saints, when the Spirit cometh in his stirrings and impetuous acts, to co-operate with him, and to answer his wind-blowing. It is good to hoist up sail, and make out, when a fair wind and a strong tide calleth. Sometimes grace maketh the heart as a hot iron: it is good then to smite with the hammer. When your spirit is docile, and there cometh a gale of Christs sweet west wind, and rusheth in with a warmness of heart, in a praying disposition to retire to a corner, and pour out the soul before the Lord: as we are to take Christ at His word, so are we to take Christs Spirit at His work. (S. Rutherford.)

My daughter

Children.

1. So to hold, as we are willingly to let go; love them as creatures only: often the child is the mothers daughter, and the mothers god.

2. We are to strive to have them freed from under the power of the devil, as this woman doth; for they come into the world fuel for hell. Parents make more account, all their life, to make gold, rather than grace, their childrens patrimony and legacy.

3. Look at them as May flowers; as born to come and appear for a space in the element of death: so they sport, laugh, run, eat, drink, and glisten like comets in the air, or flying meteors in the sphere of the clouds, and often go down to the grave before their parents.

4. Beware of selfishness, for children are ourself, and their sins white and innocent sins to us. Eli honoured his sons more than God, and God put a mark of wrath on his house. (S. Rutherford.)

The mutual attractions between Jesus and the soul

These drawings, brethren, of Jesus and the souls of men so mutual, so strong, how wonderful are they . Men are drawn to Him not because preachers beguile them, not because one generation misleads another, they are drawn by laws of gravitation; and Keplers laws hold good of souls as well as they do of planets. Christ simply attracts in the proportion to His mass, and it is His massive being, His wealth of help, His power of pity, His infinite wisdom, His store of tenderness, that has in all ages, and will in all ages, attract the hearts of men. And the hearts of men attract Him. (R. Glover.)

All things possible to faith

As we will, so faith obtains the good. It can be done! says faith. It shall be done! says the will. And it is done I The whole history of the world, in all its divisions, may be quoted in proof of this axiom. Space can be travelled by steam, says faith. Man has a will that it should be so. Space says, Be it unto thee as thou wilt: and it is done. The Atlantic Ocean can be crossed in seven days, says faith. The will of man says, It shall be so; and it is so. Thought can be conveyed as quickly a thousand miles as one. It is willed to be so, and it is done. The Alps can be tunnelled for a railway, says faith. I will it to be done says the engineer; and the Alps say, Be it unto thee even as thou wilt. Thus all things apparently impossible to reason become palpable facts to faith in its persistent exercises. (J. Bate.)

Christ cannot be hid

1. In His cause and truth.

2. Believers cannot hide a good or bad condition in the soul.

3. The joy of Christs presence cannot be hid.

4. Grace in a sincere professor, and Christ, cannot be hid. (S. Rutherford.)

Hearing of Him. What had she heard?

I. That Jesus was the Son of God, the Messiah of Israel and could and was willing to heal

1. Hearing of Christ drew her to Him.

2. It is good to border with Christ, and to be near hand to Him.

II. None can come to Christ except they hear a good report of Him.

III. Many open their ears to Christ, but they hear not; they want a spiritual faculty of observing.

IV. Many put Christ in an ear without a bottom, as leaking and running out vessels. (S. Rutherford.)

Her prayer

1. The manner of it-She cried.

2. The party to whom she prayeth-O Lord, Thou Son of David.

3. The petition-Have mercy upon me.

4. The reason-For my daughter, etc. (S. Rutherford.)

The woman of Canaan

1. The naturalness of faith (trust).

2. The connection of faith and works. She believed (trusted) to have help from Christ, and this led her to use the means. So faith in everything must move to works to realize its end.

3. The wisdom of using an opportunity. Jesus went into the coast of Tyre and Sidon. The woman knew of it, and she used the opportunity for the good of her daughter.

4. The force of sympathy. As a mother, she felt for her daughter. Hence her action. If we feel for others-sinners, heathens, afflicted ones, etc.,-we are moved to help them, or seek help for them, according to our feelings.

5. The dignity of humiliation. How grand this woman appears as she says, Truth, Lord, etc.

6. The power of persistence in a good cause and with a good object. The woman would have no denial.

7. The nature of fervent, powerful prayer. She came to Him and worshipped Him, and said, Lord, help me.

8. The victory of faith-O woman, etc. It was no grief, but a joy, to Christ to yield the victory to this womans faith. (J. Bate.)

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

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

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 — OTHER MIRACLES, Mat_15:21-32.

21. Then Jesus went thence — So aggravated was the previous hostility of the Pharisees toward our Lord in consequence of his refutation just given, that he seems to have left Capernaum on account of their machinations. He was also at this time, since the death of John the Baptist, an object of notice by Herod Antipas. Unsafe, therefore, from the ruling powers of both Judea and Galilee, we suddenly find him on the margin of the Mediterranean. See note on Mat_14:13. Tyre and Sidon — Lying upon the Mediterranean Sea, in the northwestern part of Judea.

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

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

CRITICAL NOTES

Mat_15:21. Departed.—Withdrew (R.V.) for retirement (Mar_7:24). Coasts.—Parts (R.V.). The reference is apparently to the places of Galilee that bordered on the narrow strip of maritime land in which Tyre and Sidon were situated (Morison). Tyre and Sidon.—Phœnician cities, sea-ports, great commercial emporiums, and of great antiquity. They are only about twenty miles apart from one another, Tyre being the more northerly of the two. At the time of our Saviour’s sojourn, they were still in a comparatively flourishing condition (ibid.).

Mat_15:22. A woman of Canaan.—Called in Mark “a Greek, a Syrophœnician by nation.” The two expressions are identical, for the land of Canaan, literally, the low lands or netherlands, at first applicable to the whole of Palestine, was confined in later times to the maritime plain of Phœnicia (Carr). Vexed with a devil.—St. Mark says the young girl had or was held by an unclean spirit. This clearly puts the case into the same category as that of the boy brought by his father to the foot of the Mount of Transfiguration. The theory which would attribute “possession” always to moral causes in the subjects of it, will not cover these instances. Young people of that age could not be among the desperately wicked in whom Satan ruled through their own evil will. Some terrible physical or hereditary malady was the seat or organ of the demonic power (Laidlaw).

Mat_15:26. Dogs.—The word used was diminutive in its form and as such pointed not to the wild, unclean beasts that haunt the streets of an Eastern city (Psa_59:6), but to the tamer animals that were bred in the house and kept as pets (Plumptre).

Mat_15:27. Truth, Lord: yet.—Yea, Lord: for even (R.V.). The woman catches at the diminutive form which had softened the usual word of scorn, and presses the privilege which it implied (ibid.).

Mat_15:28. Great is thy faith.—Thus showing that, in the one main point, she was one of the lost sheep of the house of Israel.

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_15:21-28

Jesus in banishment.—Amongst the many striking features in this beautiful story, perhaps the most striking is to be found in the contrast between its beginning and end. At the beginning we find the Saviour again “retiring” (see Mat_15:21; cf. Mat_14:13) from where He usually laboured; and going away as far as to the heathen region near “Tyre and Sidon” (Mat_15:21); and also being anxious, when arrived there, that “no man should know it” (Mar_7:24). These were hardly things to encourage any one in applying to Him for help, least of all a woman who seems to have been brought up in religion as a “Greek” (Mar_7:26), and to have belonged by birth to one of the hostile nations of Canaan (Mat_15:22). Yet, at the end, we find the Saviour saying even to her, “Be it done to thee as thou wilt.” It will be interesting to notice the succession of steps by which she arrived at that height; and also to trace out the succession of causes to which these advances were due.

I. The succession of steps.—The first step was permission to make known her request. This was conveyed only, it is perfectly true, in a negative way. To some, indeed, at first, this “step” may hardly appear to be at all worthy of being called by that name. When she cried to Him as the “Son of David” to “have mercy upon her,” He answered her not; not even, for the time, by so much as a “word” (Mat_15:23). Yet, even so, it is to be observed that, in so doing, He did not send her away. If there was no word of direct encouragement, neither was there of despair. Not to answer at all is not to answer “no”—even if we take things at their worst. And this at least, therefore, this woman obtained by this, her first step, viz., that her “right to petition” was not denied. Her next step was that of obtaining an answer; though not, it is true, at first sight of a very encouraging look; and only vouchsafed, even so, in an indirect way. Still it was something to see that the Saviour and His disciples were conferring together about her application and case. Evidently these cries of hers had not been quite without fruit. Still more evident was this when we listen to that which these disciples are saying to Jesus about her. As a matter of fact they are so disturbed by what she is saying that they desire Him earnestly—that they even “beseech” Him—to “send her away” (Mat_15:23). Even, also, in the answer which He gives to this entreaty, if looked at steadily, though at first it appears as a simple refusal to do anything for her, there is that which, to one in her extremity, has something of encouragement in it. “I was not sent but unto the lost sheep of the house of Israel.” For saying that, after all, is not acquiescing in what the disciples had asked. It is not openly bidding her to “go away” as they had so earnestly asked. It is simply leaving her free, instead, if she so desire it, to go on with her cry. And this, moreover, notwithstanding the fact (made plain as it was by the nature of the Saviour’s reply about her to the disciples) that the exact nature and purport of her cry had been both attended to and perceived. Jesus knew what she was doing when He thus openly refrained from bidding her cease! The third step was obtaining an answer addressed to herself; and that one, also, which though harsh in appearance, carried with it at least an indistinct intimation of hope. “It is not meet to take the children’s bread and cast it to the dogs.” For what was this answer but saying, in effect, that others came first? And what did this mean, on the other side, but that there was something afterwards, if not much, for those who came second. Naturally, therefore, the last step was the highest of all. From this tacit admission to open action was not a very long stride. From allowing that there was room for mercy to actually showing it was but a short step in His eyes. And from showing it at all to showing it fully was hardly anything more. See, I have heard thee! See, here is thy answer! See, it is all thou hast asked for! How like a king to say that!

II. The succession of causes which led to this succession of gains. These would seem to be three. The first, probably, was that singularly open confession of faith with which this “stranger” began. “Have mercy on me, O Lord, Thou Son of David” We know how deeply He was touched by a similar confession soon after on the part of a disciple (Mat_16:17). How greatly, also, still further on in His story, by something which was equivalent to it of some who were strangers (Joh_12:20-23). Equally, therefore, in secret would this confession tell on Him now. How could He finally refuse one who thus openly addressed Him as the Saviour of all? A second secret of the success obtained by this woman appears to have lain in her most extraordinary and irrepressible perseverance in prayer. The more the disciples wished her to go away, the less she went, as it were. The less the Saviour said to her, the more she inferred. If He did not answer her when at a distance she would try the effect of being nearer. If mere supplication was not sufficient, she would try adoration as well (Mat_15:25). If there was anything in His answers to encourage her, she would forget everything except that (see Mat_11:12). The last cause, and perhaps the strongest of all, was the extraordinary strength of her faith. This was shown, on the one hand, by her humility. Whatever name the Saviour applied to her, she acquiesced in its truth (Mat_15:27). Herein being a great contrast to that disciple who, because he could not acquiesce in his Master’s description of his weakness, so nearly shipwrecked his faith (Luk_22:32; Mat_26:33-35). Also, apparently, by her marked discrimination. The “dogs” referred to are thought to have been of that kind only (κυναρίοις) which were admitted into men’s houses. If so, her faith discerned even the atom of hope which that distinction conveyed. Lastly, it was shown by the evidently overwhelming sense which she had of Christ’s power. Even the mighty blessing she was asking from Him (Mat_15:22) was but a “crumb” unto Him. Hence, therefore, according to the Saviour Himself, the final greatness of her success (Mat_15:28).

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

1. Because of depth of distress.—What could be worse in that respect than the case relieved here (end of Mat_15:22).

2. Because of disadvantages of position.—What could be worse—and could be made more of as well—than those found in this case.

3. Because of non-success for a time.—Did ever anything look less like success than this case did for so long? Can anything fuller be even thought of than the success it reached to at last? How often this is the case! (cf. Psa_27:12-13; Psa_27:6).

HOMILIES ON THE VERSES

Mat_15:21-28. Exemplary maternal love.—In this narrative we have exemplary maternal love:—

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

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

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

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

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

Mat_15:23. Christ’s apparent indifference—Her request must be won by earnest prayer, “lest the light winning should make light the prize.”—A. Carr, M.A.

Mat_15:27. Acquiescent yet persistent.—The woman’s remark is admirable and delightful. It is full, indeed, of true theology and real philosophy.

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

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

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

Christ’s word is understood by faith.—He said “No,” but he looked “Yes.”—A. Saphir, D.D.

Mat_15:28. Discouragement and victory of faith.—All earnest souls have difficulties of some kind in seeking to realise the salvation of the gospel. Faith is tried; and because it is the greatest and best of gifts its trials are sharper and more severe.

1. To distinguish it from mere profession.

2. To show its excellency.

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

I. Discouragements.—

1. She was not one of the covenant people.

2. She was not able to bring her afflicted child before Him.

3. Christ’s silence.

4. The disciples are troubled with her loud cries and importunity, and beg Him to dismiss her.

5. Christ’s words, “I am not come,” etc.

6. “It is not meet,” etc.

II. Victory of faith.—

1. She perseveres under all discouragements.

2. She finds (such is the keen insight of true faith) encouragement in the Lord’s words.

3. Christ’s final reply: “O woman,” etc.

Lessons.—

1. Nothing can prevent us receiving the blessing of salvation, but unbelief. This woman a Canaanite.

2. We may bring our absent children and friends to the Lord by prayer and be successful.

3. Christ’s silence is not to be taken as indicating His mind toward us. We need the discipline of silence that we may learn patience and humility. The Lord is sovereign in the bestowal of His mercy.

4. We are not to be deterred by the apparent want of sympathy in disciples.

5. We are not to be deterred by hard or mysterious words or acts of the Lord. Doctrine of election and similar revelations are not to be a stumbling block. The word is, “Him that cometh to Me,” etc.—Jas. Kernahan, M.A., Ph.D., F.G.S.

The Syrophœnicean woman’s great faith.—This faith was great:—

I. In overcoming obstacles.

II. It was implicit trust in Christ’s word for the instantaneous cure of her absent child.

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

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

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.

2. Christ’s Journey into the Heathen Coasts of Tyre and Sidon, and the Woman of Canaan. Mat_15:21-28

(The Gospel for Reminiscere)

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

EXEGETICAL AND CRITICAL

Mat_15:21. The journey of Jesus through the regions of Tyre and Sidon.—The representatives of the Pharisees and scribes at Jerusalem had not merely accused the Lord of transgressing the traditions, but also indirectly declared Him defiled, or profane, because in the circle of His disciples He had omitted the washing of hands. To this charge Jesus had replied, by convincing them of their own moral defilement, contracted by their words and thoughts. The interview had ended in their taking offence, which, of course, implied that Jesus was now to be formally accused of heresy. Accordingly, as previously in Judea, so now in Galilee, He could no longer show Himself openly without being exposed to their murderous plans. But His decease was to be accomplished at Jerusalem. Hence He withdrew from Galilee (ἀνεχώρησεν). It Was as if He were driven into the boundary lands of heathenism by His horror of Jewish hypocrisy, as well as by way of precaution against their designs. In the first place He passed northwest through the mountains of Upper Galilee, and into the border land of Phœnicia. Hence He literally went εἰςτὰμέρη, and not merely in that direction (Grotius, Bengel). But, according to Mat_15:22, He only touched the heathen boundary line (Kuinoel, Vatablus, Meyer). From Mar_7:24 we infer that He had wished to continue there for some time in retirement, probably to prepare for further public movements. Thus He had, so to speak, been again driven to the very limits of human society, just as at His birth, on entering upon His office, and again at last on Golgotha. The Jewish world was closed against Him; nor had the hour yet come when the heathen world would be open to His word, the wall of separation not having yet been broken down by His death. For a season, Jesus seems hemmed up in the narrow border land between Canaan and Phœnicia, there to meditate in deep solitude upon His further movements. But He could not remain unknown. The healing of the Syrophenician woman’s daughter, who had discovered His presence in those parts, spread His fame. He now travelled northward through the territory of Sidon (Lachmann and Tischendorf read διὰ Σιδῶνος in Mar_7:31, after B., D., L.), and came to the foot of Mount Lebanon. Thence He paused (Mar_7:31) through the boundary land of Decapolis (i.e., the northern districts of the Decapolis, which according to Pliny included Damascus; according to Lightfoot, only Cesarea Philippi). Thus the Lord again arrived at the eastern shore of the Sea of Galilee. “As Jesus passed through the territory of Sidon from north to south, to return to the Sea of Galilee through the boundary districts of the Decapolis, He must have described a semicircle, passing through the mountain solitudes and valleys at the foot of Lebanon and Anti-Lebanon, and close by the snow-capped top of Hermon. Under a deep sense of having been driven from His own country, He travelled through the solitudes of that district, His mind already engaged with the decease which He was to accomplish.” (Leben Jesu, ii. 2, 870.)

Mat_15:22. And, behold, a woman of Canaan.—X αναναία, a Phœnician. “During the earliest times of Jewish history, several tribes of Canaanites, כְּנַעֲנִי, who were the original inhabitants of Palestine, ‘ad retired northward before the Israelites. From these the Phœnicians were descended. See Reland, Palestina, pp. 7, 50; Winer, Real-Wörterbuch; Lightfoot, in loc.” Meyer. Further particulars are given in the Gospel of Mark.—Came out.—From the territory beyond to the place where Christ was.—(Thou) Son of David.—The Messianic hopes of the Jews were well known. Besides, we conclude that the woman had somehow been informed that the Son of David, or the Messiah, was at hand. She believed, although from Mat_15:26 it appears that she was not a proselyte of the gate, and the genuineness and spirituality of her faith required to be tried.—Have mercy on me.—Bengel: Suam fecerat pia mater miseriam filiœ. Of course, the heathens would share the Jewish belief in demoniacal possesions.

Mat_15:23. Dismiss her.—Or, “have done with her,” as we might render the sense of ἀπόλυσον αὐτήν—leaving it indefinite whether this was to be accomplished by fulfilling or by refusing her request. The former, however, is more likely; for the answer of Jesus shows that the disciples had interceded on behalf of the woman. [Alford: “The word ἀπόλυσον does not necessarily imply granting her request, nor the contrary; but simply, dismiss her, leaving the method to our Lord Himself.” But Jesus, who penetrated into the heart of the disciples, interprets their request as an intercession in behalf of the poor woman ( Mat_15:24), which agrees better, also, with their natural sympathy and charity.—P. S.]

Mat_15:24. I am not sent hut to the lost sheep of the house of Israel.—The question has been urged, whether this statement implied a positive or a hypothetical refusal of the woman’s petition. Hase, de Wette, Stier, Ewald, and Meyer, hold that it was intended as a real refusal, which afterward, however, was overcome by the firm trustfulness of the woman. But what meaning do these commentators attach to the term overcome? Jesus could only be overcome as God Himself is overcome. In other words, for the sake of magnifying the office of faith, He allows the trial of our faith to assume the form of a conflict. On the other hand, it cannot have been His sole aim to try the faith of the woman (Chrysostom and others). If this were the case, the reply of Christ would still remain unexplained. In our view, the faith of the woman was tried in order to show that she really was a spiritual daughter of Abraham; in which case she would in truth be reckoned one of the lost sheep of the house of Israel. Possibly she might have attached only heathen ideas to the expression, Son of David, when her faith would merely have been superstition. This would become manifest, if, on trial, the spiritual elements were found to be wanting, viz., perseverance, humility, reflection, and confidence. In these respects the faith of the woman was now to be tried and proved. Such a test would show to the disciples that she really was a spiritual daughter of Israel. For, while showing mercy to those who were susceptible among the heathen, the Lord would not give offence to His own people in Israel. Hence it was necessary to prepare the disciples themselves to receive the woman into their fellowship. The same principle also regulated the progress of the Church subsequent to the feast of Pentecost. It is a summary solution of the question to say, that before Pentecost only Jews had been received, and afterward heathens also. If the heathens who were now received wanted outward circumcision, they had undergone the circumcision of the heart (Romans 2). Only as belonging to the spiritual Israel could they share in the salvation of Israel; and the believing Jews themselves were con strained to acknowledge that they had part with them (Act_10:11), having previously been taught that they themselves were the true Israel, only under the same conditions of faith and circumcision of the heart. Thus the narrative of the text prefigures the future enlargement of the Church, and the reception of the heathen into it. And this at the right moment—when, on the one hand, the conduct of Israel had driven the Lord into the border land of heathenism; while, on the other, the anticipation of the ingathering of the heathen would elevate Him above the sorrow which weighed upon Him. But such individual instances of mercy shown to the heathen before the death of Christ, differ from the general call addressed to them after His decease, in that, in the former case, those who obtained mercy had become, so to speak, believing Israelites—owning the privileges of the chosen race and the validity of their law—while by the death of Christ the law itself was fulfilled, and therefore abolished, so far as its outward form was concerned.

Mat_15:26. It is not meet, or proper.—The reading it is not lawful, is evidently a gloss or interpretation. Such a reply would have removed all doubt, and cut off-every hope; while the expression actually used allows the law of the spirit to shine through that of the letter. At first sight it might appear as if Jesus Himself designated this order of things “ex publico Judœorum affectu” (Erasmus). But a closer examination shows that this was not the case. For, while the Jews were wont to designate the heathen as dogs (Lightfoot, Suicer, Wetstein, Eisenmenger, Entdecktes Judenthum, 713), they are in the text only called κυνάρια, not κύνες; implying that they were not like the great wild dogs which in the East infested towns and villages, but that they might be compared to small dogs attached to households (in Luk_16:21, however, the word κύνες is used). This apparently slight distinction forms the basis of the woman’s reply. Besides, the antithesis—“to take the bread from the children and to give it to little dogs”—would serve to show the humane motive prompting the seemingly inhumane conduct—the Christian spirit under the Jewish guise, and to convince the woman that the question was not to be decided by any ordinance of traditionalism, but by the law of the spirit.

Mat_15:27. Yea, Lord.—The word ναί by way of admission, not of contradiction; but not exclusively, or even primarily, referring to the designation “little dogs.” To have done so would have been to miss the meaning of Christ, although He had, no doubt, also intended to set before her mind the defilement clinging to her as a heathen. She acquiesces in the truth of the whole statement, humbly submitting to the judgment implied in the figure employed—that she had no right or title to the covenant-dispensation. But adopting this very figure (not with ἀλλά, as Chrysostom, Luther, [and our authorized version] have it, but with καὶγάρ, she converts it into an argument. Yea, Lord—she says—it is even so: it is not meet to give the children’s bread to the little dogs; but, on the contrary, the little dogs are sustained by what is left over from the superabundance on their master’s table. De Wette interprets: “For dogs must be content with the crumbs which fall from their master’s table.” The meaning of her reply seems to be: Even so, Lord; for it is not customary for the children to suffer want in order that the little dogs may be fed, but rather that the latter are sustained by the crumbs which fall from the table.10 Viewed in this light, the reply is most becoming, indicating: 1. Humility, or submission to a figure which apparently involved shame and, as understood by the Jews, reproach. 2. Perseverance, transforming a seeming refusal into an implied promise of help. 3. Spirituality, recognizing under the repulsive garb of the figure, the mind of Christ, whose love and benevolence she realized even through the unpromising medium. Evidently she beheld the rich fulness of Christ and of His kingdom. 4. Confidence, that the goodness and grace of the Lord were unlimited and illimitable.

Mat_15:28. O woman, great is thy faith.—Thu showing that, in the one main point, she was one of the lost sheep of the house of Israel.

From that very hour.—See Mat_9:22; Joh_4:53. An instance of healing at a distance, as in Mat_8:13; John 4. The intermediate link in this case was the heart of the mother, so closely knit to that of her daughter; as in the other two instances it had been the paternal affection of the royal officer, and the deep faith of the centurion at Capernaum.

DOCTRINAL AND ETHICAL

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

2. The conduct of Christ in this case was occasioned by His twofold desire of influencing His disciples, as well as trying the faith of the woman. When her deep trustfulness became apparent, it must at the same time have evoked in the disciples the conviction that she was a genuine daughter of Abraham. It was not, and could not be, the intention of the Saviour to form a new communion of believing heathens by sweeping away the old communion of believing Israelites. Thus the event here recorded was not an exception to His ordinary dealings, but rather a symbolical directory which afterward guided the conduct of the Apostles; comp. Act_10:11, and the journeys of Paul to Jerusalem, with which each of his missionary expeditions terminated.

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

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

HOMILETICAL AND PRACTICAL

The journey of Jesus through heathen territory an implied injunction of missionary labor.—As Judaism gradually closed, the heathen world commenced to open to the gospel.—The new place of retreat of the Lord.—The sorrows and joys of the Lord on this journey.—How the worldly-mindedness of His professing people always drove Him anew into the wilderness: 1. In His infancy; 2. after His baptism; 3. in the midst of His activity; 4. before His last sufferings; 5. at His ascension.—Elijah and the widow of Sarepta (1Ki_17:9); Jesus and the woman of Canaan.—The woman of Canaan; or, successful prayer: 1. So earnest; 2. so believing; 3. so humble; 4. so wise; 5. so instant and persevering; and hence, 6. with such glorious results.—Boldness of this petitioner: 1. She cried after Him; 2. she fell down before Him.—Greatness of the trial to which the Lord subjected her faith: 1. Her difficulties: (a) He answered her not a word; (b) He appeared to refuse her request,—“I am not sent,” etc.; (c) He gave her a seemingly harsh reply: “It is not meet,” etc. 2. Yet there was hope for her: (a) He gave not a positive refusal, or did not turn from her; (b) He spoke of the lost sheep, or reasoned with her; (c) He only said that the little dogs were not to be fed if it deprived the children of their bread, or He put a plea into her mouth.—How it must clearly appear that ours is genuine faith, and not superstition, if we are to have part in the salvation of Israel.—How even the heathen may, in the sight of the Lord, belong to, the lost sheep of the house of Israel.—How the Lord trains His disciples to be apostles to the heathen.—Shortcomings in the intercession of the disciples: 1. Their motive was good (the woman required help, and the Lord was able to grant it); 2. their arguments were insufficient (they were molested by her cries); 3. but even these insufficient arguments indicated the presence of love and compassion (the cry of a heathen went to their heart, and they forgot their Jewish prejudices).—It is impossible to continue cherishing fanaticism if we but rightly understand the cry of the human heart for help.—Why the Lord would have the disciples receive the woman into their communion.—Let us not go forth to the heathen attempting to win souls for a particular sect at home.—Exclamation of astonishment about the faith of this poor heathen.—Glorious declaration, “Be it done to thee even as thou wilt.”—The greatness of her faith consisted in great humility, great trustfulness, and great ardor, notwithstanding a very small measure of knowledge.—Maternal love and faith here combined.—Thus the Lord showed Himself victorious over the devils even among the heathen.—Intercession as opening up the heathen world to Christ.—How the longing of the world and the compassion of the Church meet and combine at the footstool of Jesus.

Starke:—Canstein: God withdraws His gracious presence from those who are weary of it, and who despise His word and benefits: Act_13:46; Hos_5:15 :—If we listen to the doctrine of men, we shall lose sight of Christ, Gal_5:4.—Zeisius: It is the gracious will of God that even the heathen should be gathered into the kingdom of Christ, Isa_42:6; Isa_49:6.—Hedinger: God frequently exercises His people by manifold trials; He even appears to be cruel in delaying His aid, in order to draw out their prayers and to prove their faith.—Canstein: Even the tyranny of Satan must be subservient to the glory of the divine name.—Lo, how the cross drives people into the arms of our blessed Saviour!—O thou precious cross, how very needful and useful thou art!—Prosperity leads from Christ, but adversity brings to Him.—Parents should feel the misery of their children as deeply as their own; but the greatest of all afflictions is, if they are under the dominion of Satan, and do his works.—Parents should be concerned for the physical, and still more for the spiritual, well-being of their children.—Canstein: God is faithful, who adapts the measure of our temptations to that of the grace given us, 1Co_10:13.—It is sinful to spend upon dogs or other animals that by which we ought to relieve men, who are the children of God.—We should not withhold even from animals their necessary sustenance.—Osiander: It is a grievous temptation to think that you are not one of Christ’s sheep; still, continue to cleave implicitly to Christ, and you will overcome—Quesnel: A genuine penitent will not be discouraged by the way in which God deals with him.—Faith will only increase, not decrease under trials, 1Pe_1:6-7.—The Lord is near to all that call on Him, Psa_145:18.—Intercession, Jam_5:14-15.—If we desire to receive from God what we ask, we must be content first to bear what God may be pleased to send, even though it were the greatest trial.—The prayers and the faith of parents bring down the richest blessing upon their children.

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

Gerlach:—The woman of Canaan had heard little of Christ; but her faith shows how even small knowledge may produce great effects, if received into a humble and broken heart.—Analogous passages of Scripture: the parable of the unjust judge, Luk_18:8; the wrestling of Jacob, Gen_32:24; the distress of Moses, Exo_4:24; the cry of Jesus, Mat_27:46 (Psalms 22).—It is remarkable how, in a certain sense, this woman rectified the words of Jesus; but this arises from the nature of the thing.—The law, which accuses and condemns man, is removed by the grace which faith appropriates.

Heubner:—Expelled from His own country, Christ still remained faithful to it.—He often delayeth His answer, lest we should grow weary of calling upon Him, and that although the promise remaineth true, Isa_65:24, “Before they call, I will answer; and while they are yet speaking, I will hear.”—Let us not be tempted to treat the entreaties of any one as troublesome. Res sacra miser.—Chrysostom: Jesus fulfilled even the law which prohibited the Jews from having communion with the Canaanites (Deuteronomy 7; although it only applied to their idolatrous customs, comp. the life of Elijah), in order that He might be able to say, Which of you convinceth me of sin? Joh_8:46.—A Christian combines love to his own country with affectionate interest in the world generally.—Import of the word “nevertheless,” to which the Christian cleaves in pleading with God, Psa_73:23-26.—Truth, Lord; yet.12—The whole system of faith contained in these three words.—In one sense I have no claim upon Thee yet in another I have.—Faith will stand the most searching and painful trial, and at last obtain the victory.—“Truth, Lord” (humility); yet (faith).—Bengel: Let us ever bear in mind that we are heathens.—We should be glad to receive the crumbs which fall from the table, instead of attempting to jump upon it, and even to upset it—Chrysostom: “Great is thy faith:” thou hast not seen a single miracle; thou hast not heard any one of the prophets; thou hast not been trained in the law; thou hast been passed by and treated with contempt by Me. Still thou hast persevered; receive then the acknowledgment of thy faith.—Noble mother of Canaan! how many mothers has thy example encouraged!—Wisdom and grace of Jesus in His dealings with the woman of Canaan: 1. In drawing her; 2. in trying her; 3. in rewarding her.—The woman of Canaan a figure of the Christian wrestling in faith—Faith and prayer are inseparable.

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

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

Footnotes:

[4] Mat_15:21.—[Lit: went forth from thence (ἐξελθὼν ἐκεῖθεν); Lange: ging aus von dort.—P. S.]

[5] Mat_15:23.—[Lange translates ἀπόλυσον αυτήν: finde sie ab, either by granting or refusing her request; Campbell, Norton, Conant, Alford: dismiss her. So also Meyer: entlasse sie, viz., by granting her request, which is implied in the answer of Christ, Mat_15:24.—P. S.]

[6] Mat_15:26.—Fritzsche, Lachmann, Tischendorf, [Alford] read: οὐκἔξεστι, following D. and some versions and fathers [instead of the text. rec. οὐκ ἔστι καλό, it is not good, or proper]. A false interpretation. [Meyer derives the received reading from Mar_7:27, and prefers οὐκ ἔξεστι, es ist nicht erlaubt, it is not lawful, it is wrong. Lange retains the received reading and translates καλόν: fein. Codd. Alex., Vatic., and Sinait. sustain the text, rec.: οὐκ ἔστι καλόν—P. S.]

[7] Mat_15:27.—[Καὶ γάρ cannot mean yet (Luther: aber doch; Campbell: yet exen), which denotes opposition, and would qualify the preceding affirmative: Yea, but for also, nam etiam, or nam et (Lat. Vulgate), denn auca (Lange), by which the woman supports her assent to the Saviour’s assertion and turns it to her own account. Alford: “The sense of καὶ γάρ is not given by ‘yet’ in the E. V. The woman, in her humility, accepts the appellation which our Lord gives her, and grounds her plea upon an inference from it.… Our Lord, in the use of the familiar diminutive [κυνάρια], has expressed not the uncleanness of the dog, so much as his attachment to and dependence on the human family; she lays hold on this favorable point, and makes it her own, ‘if we are dogs, then may we fare as such:—be led with the crumbs of Thy mercy.’ She was, as it were, under the edge of the table—close on the confines of Israel’s feast.” Comp. also Lange’s Exeg. Note.—P. S.]

[8] Mat_15:27.—[Lit. here and in Mat_15:26 : little dogs, κυνάρια; Vulg.: catelli; Luther and Lange: Hündlein. The Lord purposely softened the harsh term, and caused his mercy to shine through the Jewish contempt of the heathen. Comp. Exeg. Notes.—P. S.]

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

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

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

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

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.

Matthew

CRUMBS AND THE BREAD

Mat 15:21 - Mat 15:31.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

15:21-28 This encounter highlights another controversial issue: Gentile participation in the Kingdom of the Messiah (see 8:11).

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

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

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

Mat_15:21. Ἐκεῖθεν] See Mat_14:34.

ἀνεχώρησεν] He withdrew, to avoid being entrapped and molested by the Pharisees. Comp. Mat_12:15, Mat_14:13.

εἰς τὰ μέρη] not: towards the districts, versus (Syr. Grotius, Bengel, Fritzsche, Olshausen), for the only meaning of εἰς that naturally and readily suggests itself is: into the districts (Mat_2:22), of Tyre and Sidon. This, however, is not to be understood as implying that Jesus had crossed the borders of Palestine and entered Gentile territory, which is precluded by the words of Mat_15:22 : ἀπὸ τ. ὁρίων ἐκ. ἐξελθοῦσα, but as meaning, that he went: into the (Galilean) districts which border upon the precincts of Tyre and Sidon. Comp. note on Mar_7:24, according to which evangelist Jesus does not pass through Sidon till afterwards, when proceeding farther on His way (Mar_7:31). This in answer to Chrysostom, Theophylact, Euth. Zigabenus, de Wette, Arnoldi, Bleek, Schenkel, whose expedient of supposing that Jesus betook Himself to this Gentile valley, not for the purpose of teaching, but to make Himself acquainted with the feelings of the people who lived there (Schenkel), may be pronounced to be as arbitrary as the supposition that He only wanted (Calvin) to give praeludia quaedam of the conversion of the Gentiles.

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.

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

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

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

Coasts which were near to Tyre and Sidon, that is, in that quarter where Palestine bendeth toward Phoenicia, and the sea of Syria.

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

Verse 21. Departed into the coasts of Tyre and Sidon.] εις τα μερη, towards the coasts or confines. It is not clear that our Lord ever left the land of the Hebrews; he was, as the apostle observes, Ro 15:8, the minister of the circumcision according to the truth of God. Tyre and Sidon are usually joined together, principally because they are but a few miles distant from each other.

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

(21) Into the coasts of Tyre and Sidon.—St. Mark (Mar_7:31) says (in the best MSS.) our Lord passed, after the miracle, “through Sidon,” and so we have the one recorded exception to that self-imposed law of His ministry which kept Him within the limits of the land of Israel. To the disciples it might seem that He was simply withdrawing from conflict with the excited hostility of His Pharisee opponents. We may see a relation between the two acts not unlike that which afterwards connected the vision of Peter at Joppa with his entry into the house of Cornelius at Cæsarea. He was showing in act, as before in word (Mat_11:21), that He regarded Tyre and Sidon as standing on the same level as Chorazin and Bethsaida. The dust of the heathen cities was not more defiling than that of Capernaum. The journey from Capernaum to Tyre was one which might be made in one long day of active walking.

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

21. the coasts] The neighbourhood, district, not the sea-shore, as might be thought.

21–28. The Daughter of a Canaanite Woman is cured

Mar_7:24-30

This narrative of faith without external observance or knowledge of the Law affords a suggestive contrast to the preceding discourse.

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.

Then Jesus went thence,.... From the land of Gennesaret, after he had silenced the Pharisees, as to the charge brought by them against his disciples; and when he had reproved them for their hypocrisy and wickedness, in making void the commands of God by their traditions; and had explained some difficult and parabolical sayings he had made use of to his disciples, he then left that country, and departed very privately: either to shun the multitude, for the sake of retirement; or to avoid any snares the Scribes and Pharisees might be laying for him, who must be greatly galled with his free discourse, and strong arguments:

and departed into the coasts of Tyre and Sidon; two principal cities of Phoenicia: not that he went into these places themselves, but into some places that bordered upon them; for as he ordered his disciples not to go in the way of the Gentiles, so neither did he himself.

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

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

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

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.

This narrative is also found in Mar 7:24-30.

The coasts of Tyre and Sidon - These cities were on the seacoast or shore of the Mediterranean. See the notes at Mat 11:21. Jesus went there for the purpose of concealment Mar 7:24, perhaps still to avoid Herod.

Mat 15:22

A woman of Canaan - This woman is called, also, a Greek, a Syro-Phoenician by birth, Mar 7:26

In ancient times, the whole land, including Tyre and Sidon, was in the possession of the Canaanites, and called Canaan. The Phoenicians were descended from the Canaanites. The country, including Tyre and Sidon, was called Phoenicia, or Syro-Phoenicia. That country was taken by the Greeks under Alexander the Great, and those cities, in the time of Christ, were Greek cities. This woman was therefore a Gentile, living under the Greek government, and probably speaking the Greek language. She was by birth a Syro-Phoenician, born in that country, and descended, therefore, from the ancient Canaanites. All these names might, with propriety, be given to her.

Coasts - Regions or countries.

Thou son of David - Descendant of David. See the notes at Mat 1:1. The phrase here means the Messiah.

Is grievously vexed with a devil - See the notes at Mat 4:24. The woman showed great earnestness. She cried unto him, and fell at his feet, Mar 7:25.

Mat 15:23

But he answered her not a word - This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication.

The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried.

Mat 15:24

But he answered and said, I am not sent ... - This answer was made to the woman, not to the disciples.

The “lost sheep of the house of Israel” were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterward it was preached to the Gentiles, but the ministry of Jesus was confined almost entirely to the Jews.

Mat 15:25

She came and worshipped - That is, bowed down to him or did him reverence.

See the notes at Mat 8:2.

Lord, help me! - A proper cry for a poor sinner, who needs the help of the Lord Jesus.

Mat 15:26

But he answered and said, It is not meet ... - That is, it is not appropriate or proper.

Children’s bread - The Jews considered themselves as the special children of God.

To all other nations they were accustomed to apply terms of contempt, of which dogs was the most common. The Muslims still apply the term “dogs” to Christians, and Christians and Jews to each other. The term is designed as an expression of the highest contempt. The Saviour means to say that he was sent to the Jews. The woman was a Gentile. He meant merely using a term in common use, and designed to test her faith in the strongest manner - that it did not comport with the design of his personal ministry to apply benefits intended for the Jews to others. Evidently he cannot be understood as intending to justify or sanction the use of such terms, or calling names. He meant to try her faith. As if he had said, “You are a Gentile; I am a Jew. The Jews call themselves children of God. You they vilify and abuse, calling you a dog. Are you willing to receive of a Jew, then, a favor? Are you willing to submit to these appellations to receive a favor of one of that nation, and to acknowledge your dependence on a people that so despise you?” It was, therefore, a trial of her faith, and was not a lending of his sanction to the propriety of the abusive term. He regarded her with a different feeling.

Mat 15:27

And she said, Truth, Lord ... - What you say is true.

Let it be that the best food should be given to the children - let the Jews have the chief benefit of thy ministry; but the dogs beneath the table eat the crumbs. So let me be regarded as a dog, a pagan, as unworthy of everything. Yet grant one exertion of that almighty power displayed so signally among the Jews, and heal the despised daughter of a despised heathen mother.”

Mat 15:28

Great is thy faith - That is, thy trust, confidence.

The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed, Mar 7:30.

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

Confines of Tyre. It perhaps may be asked, why Jesus went among the Gentiles, when he had commanded his apostles to avoid those countries? One reason may be, that our Saviour was not subject to the same rules he gave his disciples; another reason may be brought, that he did not go then to preach; hence St. Matthew observes that he kept himself retired. (St. John Chrysostom) --- Tyre and Sidon were both situated on the Mediterranean sea, about 20 miles distant from each other, and the adjoining country to the west and north of Galilee was called the coast or territories of Tyre and Sidon. The old inhabitants of this tract were descendants of Chanaan, (for Sidon was his eldest son) and continued in possession of it much longer than they did of any other part of the country. The Greeks called it Phœnicia; and when, by right of conquest, it became a province of Syria, it took the name of Syrophœnician and Gentile; as being both by religion and language a Greek.

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).

Mark addeth, Mar 7:24, and entered into an house, and would have no man know it; but he could not be hid. Some here make a question, whether our Saviour did go into Phoenicia, (of which Tyre and Sidon were the principal cities), or only into the coasts of Palestine, next to it: those that think he did not go into Phoenicia, are guided by his prohibition of his disciples to go into the way of the Gentiles, Mat 10:5, and the consideration that the time was not yet come for his manifestation to the Gentiles. I rather incline to think that he went into Tyre and Sidon; and that this was a kind of a praeludium to the calling of the Gentiles, and a prediction of what should be done more fully afterwards. It is manifest he did not go with a design to make himself public there, for Mark saith, he would have no man know it. But for privacy withdrew himself thither, and showed some of his miraculous operations there; and Mat 15:22 saith the woman that came to him was a Canaanite. Mark saith she was a Greek, a Syrophenician by nation. Nor is here any contradiction, for ever since the Grecian monarchy prevailed over so great a part of the world, the name of Greeks had obtained, so as they called all Greeks who were not Jews, Rom 1:14,16; 10:12.

A Syrophenician, saith Mark, by nation; that is, one that was a native of that part of Phoenicia which is joined to Tyre and Sidon. Matthew calls her a Canaanite, or a woman of Canaan, by which though some would understand one of Cana, yet as the orthography will not agree, so Mark calling her a Greek, and a Syrophenician, inclines us rather to judge her of the stock of the old Canaanites.

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

Vers. 21-28. Healing of the daughter of the Canaanitish woman. (Mar_7:24-30)

Went thence. Jesus left the place, probably Capernaum, where the above discourse had been held, and where it was no longer safe for him to remain. He had grievously offended the dominant party by his outspoken words concerning purity and defilement; therefore, to escape any premature violence, he departed to a more secure quarter. Into the coasts (ta merh , "the parts") of Tyre and Sidon. The word "coasts" here, ver. 22, and elsewhere, does not mean "seacoasts," but "borders." The Authorized Version conveys a wrong impression by its use of the word. These two cities lay on the coast of Galilee, and had never been really conquered by the Israelites, though allotted to the tribe of Asher. There was no very exact limitation of territory between Phoenician (of which they were the capitals) and Jewish land, but there was a great moral distinction. The Phoenicians were sunk in the grossest idolatry; the worship of Baal and Ashtaroth reigned among them with all its depravity and pollution. Whether our Lord actually entered this district, or only approached its confines, is a matter of dispute. The language in the two extant accounts is ambiguous, and might be taken to imply either proceeding. But we cannot suppose that Christ betook himself to the close neighbourhood of those evil towns. His injunction to the apostles, when he sent them on their missionary tour, to abstain from going into any way of the Gentiles or entering any Samaritan city, (Mat_10:5) and his own declaration which shortly follows, that he was sent to the house of Israel, alike preclude the idea that he ever passed beyond the boundaries of the Holy Land. The woman, too, who appealed to him is said to have "come out away from those borders an expression which could hardly have been used if Christ had at this time been within them. And that he did no mighty work in these Phoenician cities may be gathered from his denunciation of Chorazin and Bethsaida for not showing the appreciation of his power and mercy which these centres of heathendom would have exhibited had they been equally favoured. (see Mat_11:21 Luk_10:13) If, as Chrysostom suggests, Jesus, by going to these partly Gentile districts, wished to give a practical commentary on the abrogation of the distinction between clean and unclean (breaking down the wall of partition between Jew and Gentile), this lesson was given equally well by the acceptance and commendation of the Gentile woman"s faith, even though Christ himself was outside of pagan territory.

Vers. 21-28. Departure from the Holy Land.

I THE JOURNEY NORTHWARDS.

1. The Lord leaves Galilee. He had been teaching there long, perhaps for two years. At first there had been a time of dazzling popularity. The strange dignity of his personality, the Divine authority of his words, the singular originality of his teaching, the pure holiness of his perfect life, his many deeds of love and mercy and power, had drawn multitudes around him. The world was going after him, the Pharisees said; their opposition seemed useless; they prevailed nothing. It seemed as if there would be no failures, no discouragements; but a steady progress, success after success, till he should be raised to the throne of his father David, and reign as the King Messiah with undisputed sway over his people Israel. But it was not to be so; a change was coming. The Lord"s popularity had excited the intense hostility of the Pharisees; it threatened their influence, their authority. They conspired against him. They had apparently procured his exclusion from the synagogues of Judaea; they were now driving him from those of Galilee. Their opposition was gathering strength, bitterness, determination. The Lord"s followers must not look for popularity; if it comes, they must not be dazzled with it, they must not count on its continuance; it comes and it goes. The multitude are uncertain, fickle; they soon weary of those whom they once admired. Christ, the beloved Master, was sometimes popular, sometimes despised and rejected of men; his servants must be content to share the Master"s lot. There must be disappointments and discouragements in pastoral work; this mortal life is full of changes. Let the Christian seek, not success, not human praise, but righteousness and the praise which cometh from God to those who serve him with a single heart.

2. He departs into the coasts of Tyre and Sidon. Driven from the Holy Land, he retires to the heathen countries of the north, not for mission work, but for safety, for rest, for quiet intercourse with the twelve. The end of his earthly life was drawing near; he was preparing his disciples to carry on the work; they needed much teaching, much undisturbed communion with the Lord. It was for this purpose, apparently, that our Lord, as St. Mark tells us, (Mar_7:24) would have no man know where he was. It is a touching thought that the Lord found more safety in heathen lands than in his own country, among his own people.

II THE WOMAN OF CANAAN.

1. Her circumstances. She was a Greek, St. Mark tells us, that is, a Gentile; not one of God"s chosen people, but a Gentile by birth, and, apparently, by religion. She was a Canaanite, too, living in Phoenicia; she was descended from the ancient enemies of Israel. She had no claim either of kindred or religion.

2. Her trouble. Her young daughter had an unclean spirit; she was grievously vexed with a devil. The mother"s heart was full of sorrow for her child. She knew not what to do; probably she had tried such modes of healing as were in vogue among her heathen neighbours incantations, strange forms of exorcism. All was in vain. But she had heard of Christ; his fame had long ago gone throughout all Syria. (Mat_4:24) Now the great Healer had come into her neighbourhood; she took the opportunity at once; she left her daughter at home; she came out, and sought the Lord.

3. Her interview with Christ.

(1) She found him. She told him of her distress. She had heard something, even in that heathen land, of the Messiah, the Son of David, who was to sit on David"s throne; she owned the Lord Jesus to be the long expected King; she cried after him with a loud shrill cry to have mercy on her and to heal her child. Her heart was full of anguish; her mother"s love made her daughter"s grief her own. "Have mercy on me," she cried. That cry had never before fallen in vain on the ears of the compassionate Redeemer. But now he was strangely silent. He had entered into a house, St. Mark tells us, and would have no man know it. The woman had followed him there. He sat still as if absorbed in meditation too sacred to be interrupted. It was unlike his usual custom. This long silence was distressing to the suppliant, perplexing to the disciples; they could not understand the reason of it. Often the Lord seems silent now when we come to him in earnest prayer; there is no voice, no answer. But we must pray on; he is surely listening, for he heareth prayer. There are reasons, unknown to us, for his silence; reasons full of thoughtful love and holy wisdom. He will answer in his own good time.

(2) The disciples. They interceded for her. "Let her go," they said; as Simeon had said, "Lord, now lettest thou thy servant depart" (the Greek word is the same). They knew that the Lord was not wont to refuse the petitions of those who stood in need of his help; they wished him to grant her prayer at once. But their request was partly selfish, like the action of the unjust judge in the parable. The woman was crying after them; she was interrupting their intercourse with the Lord; she was drawing the attention of the multitude upon them the very thing which at that time they wished to avoid. How often people give alms now from similar reasons, to escape trouble and importunity, not out of real charity!

(3) The Lord"s answer. He did not at once act according to the wish of the disciples. Their intercession was not single hearted; it arose from mingled motives; it did not prevail. "I am not sent," he said, "but unto the lost sheep of the house of Israel." The Lord"s personal mission was to the Jews; he was "a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers". (Rom_15:8) He was born in the ancient covenant; he was formally admitted into it by the rite of circumcision. He lived as a Jew; he preached to the Jews. But he himself had prophesied that many should come from the east and from the west, and should sit down with Abraham, Isaac, and Jacob in the kingdom of God. He had other sheep not of that fold; and here was one one that had been lost now coming to the good Shepherd, while many, alas! from his own special fold were wandering, and would wander further and further in the wilderness. Trouble brought her to him; trouble is a blessed thing when it brings us to the Lord. He seemed not to notice her; not even when the disciples drew his attention to her cries. It was, we may be sure, out of thoughtful mercy, for her sake and for theirs; for the more confirmation of her faith, and perhaps to prove to the apostles that she was, though a Canaanite, spiritually a child of Abraham; her faith brought her into the family of the father of the faithful. "They which be of faith are blessed with faithful Abraham.

(4) The woman"s perseverance. She came nearer, and worshipped him. He had not as yet answered her a word; she had heard nothing from his lips, except, perhaps, the discouraging reply which he addressed to his disciples; but still she persevered. She threw herself at his feet in the intensity of her longing desire, saying, "Lord, help me." This time the Lord answered her; but, it seemed, with a cold and stern refusal. "It is not meet to take the children"s bread, and to cast it to dogs." He had never before so repelled a suppliant; he had never before used words apparently so harsh, so contemptuous. But still the Gentile woman persevered in her entreaty. She accepts the truth of the Lord"s words. It was right, she owned, that the children should first be filled; it would not be meet to cast their bread to the dogs; and the Gentiles, she admits, were as dogs compared with the chosen people. But she understands the word, in its milder application, of the little dogs (ta kunaria) which play with the children and lie under the table, not of the wild savage packs which roam about Eastern cities. She is well pleased to be regarded as a little dog, for it gives her a claim to the Master"s kindness. The Jews were wayward children; they had rejected the bread of life. The Gentiles would flock round the board. The Jews called them dogs; they would gladly, thankfully receive the bread which the Jews had spurned. She pleaded for her share; she asked only for the crumbs which fell from the table. They were the children"s crumbs, she knew; but the children had let them fall. Might not she no child, but a Gentile; no better, she owned, than a dog might not she have her portion of those most precious crumbs? It was a beautiful humility, a touching holy perseverance. It was an illustration of the first Beatitude. This Syro-Phoenician woman was poor in spirit; she felt her spiritual poverty, and acknowledged it; and she obtained her share in the blessings of the kingdom of heaven, though not a child of the kingdom. Her prayer is a model for us. So ought we to pray; with the same humility, feeling and owning our own utter unworthiness; with the same importunity, urging our request in earnest continual supplication, though the Lord be silent and seem to heed us not. Sooner or later, ha always answers the prayer of faith. He answered now. "O woman," he said, "great is thy faith!" The Lord admired the faith of this Canaanite woman, as he had marvelled at the faith of the Gentile centurion. Sometimes those who have the fewest privileges, few opportunities, little knowledge, are nevertheless rich in faith, and live very near to Christ. Such shall receive the blessing of this Gentile woman, "Be it unto thee even as thou wilt." For the Christian"s prayer is, "Thy will be done." He yields up his will to God"s most holy will; and thus, willing such things as God willeth, he obtains his requests; for "all things whatsoever ye shall ask in prayer, believing, ye shall receive." And now the mother"s heart was glad; her child was healed. The Lord was distant in body, but his saving energy was present, as it is present now wherever men call on him in faithful prayer. He has taught us by his holy apostle to make prayers and supplications, and to give thanks for all men. Let us try to fulfil this great duty of intercessory prayer. Let ministers pray for their people, parents for their children, all Christians for one another. Let parents pray earnestly, perseveringly, for erring children. "It is impossible," it was said to the mother of St. Augustine, "that the child of so many tears should perish.

LESSONS.

1. Do not value too highly the external signs of success; think more of duty than success.

2. "Men ought always to pray, and not to faint.

3. Be humble; to such God giveth grace.

Vers. 21-28. The triumph of a mother"s love.

Jesus was beyond the borders of Palestine, on heathen soil. He had not extended his travels in order to carry his ministry to the heathen; but he was in retirement. He had left Galilee because the Galilaeans were in a restless state many of them perplexed by his teaching and turning from him, and also because the official teachers were seriously impeding his work. After this our Lord never resumed his old open ministry by the seashore and on the hillside. Yet even during his retirement he could not resist the pleadings of a mother"s love.

I THE CONDUCT OF THE MOTHER. The vivid picture given to us by the evangelist sets before us a very remarkable character. Let us observe some of its most interesting features.

1. Devoted love. A mother is just absorbed in her devotion to her poor daughter. As is often seen, the very affliction of the child the more endears her to the mother. A mother"s love is no mere sentiment, and it is not satisfied to expend itself in idle tears. It inspires a keen and energetic interest. The mother is lifted above her people, and is carried forward to attempt what others never thought of, because her love will not permit her to give up her hope and her effort.

2. Rare faith.

(1) The woman was a heathen. Yet, like the centurion of Capernaum, she had a faith greater than that of any Jew or Jewess. Thus, although our Lord"s immediate ministry is to Israel, it is manifest, even while this is being carried out, that other peoples must share its benefits.

(2) She recognized the Messiahship of Christ. Though a heathen, she had learnt to share the hope of Israel. In the time of his exile, depression, and disappointment, she did not fail to recognize the very Christ of God.

3. Unyielding persistency. The wonder is that this woman would take no refusal; and yet shall we call it a wonder at all when we remember that she was a mother? Here is the greatest instance in all history of the victory of persevering prayer.

4. Quick inventiveness. Jesus was a Master of the fine art of repartee; but for once he gladly allows that his words are perfectly met and replied to, and he generously leaves the last word with his applicant, in this word there is a full admission of all Christ said, and no departure from perfect humility, and yet there is a brilliant shaft of wit as modest as it is effective. There is room for the quick intellect in the kingdom of heaven.

II THE BEHAVIOUR OF CHRIST. On the surface this is mysterious and apparently ungenerous; but a fair consideration of the whole narrative will not leave any ground of complaint against it.

1. A true statement. The mission of Christ was to the Jews. This was a fact not to be gainsaid. Though he came for the salvation of the world, his method was to begin with Israel and to confine his personal labours on earth to the people who were to be his instrument for saving others.

2. A test of faith. Our Lord"s discouragement of the applicant would have been unkind if she had been a weak and timorous person. But with his keen intuition of character he could see at a glance that she was a woman of courage and confidence. It was an acknowledgment of her good qualities that permitted the severe test to be applied to her.

3. A final blessing. In the end this eager mother got all she sought after, and therefore she had no complaint against Christ, but, on the contrary, good ground for thankfulness. Jesus Christ does not refuse any true applicant for his grace. He may seem to discourage at first, but in the end faith is always rewarded. W.F.A.

Vers. 29-31. The healing ministry.

After his retirement to the north, Jesus seems to have returned for a short time to the scenes of his earlier labours in Galilee. His open public ministry had almost ceased, and his miracles were now for the most part rare, and only performed in response to some special appeal. But we have here one last occasion of widespread healing, crowning the public beneficence of Christ"s earthly life.

I OUR LORD"S PURPOSE. He went up the well known mountain where he had taught the people during his earlier ministry, and there he seated himself in preparation for further teaching. This was his aim, as the deliberate sitting down implied. But this was not what the people wanted; they were anxious for bodily healing. Now, we do not find that Jesus discouraged applications for the cure of sickness; he encouraged them by his generous response. Nevertheless, it must have been painful for him to see how much more anxious the people were to receive earthly blessings than to secure those higher spiritual blessings which it was the great end of his life work to bestow. He is always thinking first of the kingdom of God, and only adding the other things to it as secondary boons. His true disciples should learn a sense of proportion, and seek first what Christ is most anxious to bestow.

II THE PEOPLE"S TROUBLE.

1. Great bodily distress. It is noteworthy that all the cases here specified represent diseases or defects in some bodily organ. They are not like the instances of fever, leprosy, or general paralysis that we have met with earlier. It would seem that these cases would be difficult to treat.

2. Variety of need. Though a certain common character belongs to all these cases, they still differ from one another very considerably. Yet they are all brought to Christ. He is not a specialist able only to treat one class of complaints. He welcomes and helps people whose needs are infinitely various.

3. Brotherly sympathy. The people brought their afflicted friends, leading the blind and carrying the lame up the steep, broken mountain path. It was the Christ spirit that helped these poor sufferers to Christ. There is room for largo mutual helpfulness in the kingdom of heaven. If we cannot save our brothers, we can bring them to the Saviour.

III OUR LORD"S GRACE. The response was ready and sufficient. It is stated in few words, "And he healed them;" yet this is enough. The very laconic phrase shows that there were no qualifications, limitations, exceptions.

1. Healing. This was the chief miracle work of Christ. It was the symbol of his spiritual ministry. (Luk_4:18) He comes to give eyes to the soul, and the hearing of Divine voices, and strength for the service of God.

2. Feeding. This is recorded in the following paragraph. Some needed healing; all needed feeding. Now, Christ, who cures sick souls, also nourishes healthy souls with the bread of life. They who bring others to Christ are themselves blessed by Christ.

IV THE PEOPLE"S JOY. It is occasioned by the wonderful sight of the results of Christ"s miracle working. Christ is honoured by what he does in the world now. We can see his spiritual miracles, and they are his best credentials. The effect on the people was twofold.

1. Amazement. "The multitude wondered." Yet they had come to seek these very boons! The sight of the reality was greater than the previous hope. Christ is truly named "Wonderful". (Isa_9:6)

2. Praise. The people saw the hand of God in this, and a spontaneous outburst of praise followed. Thus the work of Christ glorifies the Name of God. W.F.A.

Vers. 21-28. The Syro-Phoenician woman.

The peculiarity of the incident here related is not the cure wrought, but the refusal with which the mother"s petition was at first met. It did not need a sympathy such as our Lord"s to urge him to dismiss this foul intrusion into the innocent and happy days of childhood; it did not need his hatred of evil to urge him to rebuke the Satanic malice, which could exult in attacking, not the aged sinner, but the pure child who knew nothing of the sources of disease and had no arguments to resist its terror. Who would not count it one of the best pleasures to be able to bring a suffering child from pain and terror to the sane and healthy joy of childhood? But our Lord answered never a word, and when urged to speak, his speech was more discouraging than silence. What is it, then, which justifies this conduct? It may have been his meaning from the first to grant the petition, and he put the difficulties in a harsh form that the woman might apprehend the value of what she asked. But what were the difficulties? His own reason was that he was not sent to any but Israelites. He sent his apostles to every creature, but his own ministry was confined to Israel. This people had been the object of a constant enriching care fur many generations, that at length the Messiah might come to them and through them bless the world; and to act in the end as if this made no difference would have been for God to stultify himself. It is only after the distinction between Jew and Gentile has been cordially accepted by the woman that her request is granted. In humbly and faithfully taking her place among the dogs, she took her place among the children of faithful Abraham. She had the faith which was the best possession of the Jew, and for the sake of which all their training had been given. Observe

I HER HUMILITY. Radically it was her humility which made her victorious. Quick in intellect and brilliant; resolute, capable, and even audacious, in obtaining what she set her heart on, she was yet humble. She was of the meek who inherit the earth.

II IT WAS HER FAITH TO WHICH OUR LORD DREW ATTENTION. This woman alone was victorious over him in debate; but it is not her cleverness, but her faith, which delighted him when she snared him in his own words her faith in his inability to refuse to do a kindness, and in his God-given power to do it.

III WE SOMETIMES, LIKE THIS WOMAN, ASK GOD FOR SOMETHING WHICH HE MIGHT. TELL US IN THE FIRST INSTANCE IT WAS NOT LAWFUL FOR HIM TO DO. We break some natural law, physical or moral, and, broken hearted at the consequences, we cry to God. But he answers us never a word; there is no sign that we have spoken. We feel that we are receiving the wages of sin. Gradually and painfully and with deep humility we accept the position we have brought ourselves into, and learn to say, "It is better I should learn the rigour of this perfect and holy order of things than that I should at once have all I ask for.

IV BEGINNING WITH THIS WOMAN BY LEARNING HOW LITTLE CLAIM WE HAVE, WE MUST WITH HER HOLD TO CHRIST TILL HE GIVES US ALL WE NEED. Can you have such reason to think you are not among Christ"s people as this woman had? Did he not plainly tell her that he was not sent to her, and yet in the end yield all to her? You will find that by submitting yourself humbly to the laws you have broken, and to him whose laws they are, you do pass into a new condition, and other laws begin to work in your favour.

V PARENTS MUST BE ENCOURAGED BY THE SUCCESS OF THIS MOTHER"S INTERCESSION. You may be able to make nothing of your child that strangely perplexes you by his conduct, but Christ can make something of him.

In conclusion, have you sufficiently considered the blessedness of succeeding with Christ, of getting from him what you desire? He assures you that importunate prayer prevails. Whatever great trouble, he bids you come to him. He knows human life well, and does not underrate its difficulty. He assures you he can help you. He asks for no certificate of character. If you feel no want he can relieve, is not this itself a reason for seeking him; a proof that you are benumbed in spirit, and need the life he offers? D.

Vers. 21-28. Great faith.

So the faith of the Syro-Phoenician woman is described by the Lord. The elements of that great faith are evident in the narrative.

I GREAT FAITH IS CLEAR SIGHTED.

1. In the discernment of evil.

(1) This woman saw that her daughter was possessed of a devil; that her faculties were under the power of an evil spirit. Her eyes were not blinded by maternal partiality. She clearly apprehended the terrible fact. Do Christian parents ever fail to discern that their unchristian children are vexed in spirit with a proud devil, an unclean devil, a malicious devil?

(2) She saw that her daughter was "grievously vexed." The demon, in this case, was of extraordinary malignity. Note: As in evil men, so in devils, there are varieties and degrees of malignity. Or the demon in this case had unusual scope allowed him for the exertion of his malignity.

2. In the discernment of the cure.

(1) This woman saw that the cure for her daughter was not within the ordinary physicians" skill. She may have come to this conclusion through experience. She may have come at it by reasoning. For devils are stronger than men.

(2) She saw it in the power of God. That power devils must acknowledge. That power she sought in Jesus. When she called him "Lord," she meant more than the complimentary Sir. She identified him as the Christ; for such is the meaning of the title "Son of David.

(3) She saw it in the mercy of God. The Messiah of prophecy is full of mercy. The fame of Jesus was in accordance with the promises. "Mercy," therefore, was her plea.

II GREAT FAITH IS HUMBLE.

1. In conduct.

(1) This woman cried for "mercy." Here was no plea of right. Her hope was in the sympathy of a merciful heart. Nothing can touch that like the cry of misery.

(2) She cried "after" him (ver. 23) followed at a distance, as unworthy to come too near. As a daughter of Canaan, her behaviour accorded with the condition of a servant. (see Gen_9:26)

(3) When she did come near, "she came and worshipped him, saying, Lord, help me." In her the humble attitude of worship expressed truly its humble spirit.

2. In temper.

(1) She consented to the appellation of "dog." "Truth, Lord," was her humble reply. "Dog" here is opposed to "sheep." The clean animal in the Law was the type of the Israelite; the unclean, of the Gentile. She was a "Greek" or Gentile, "a Syro-Phoenieian by race". (Mar_7:25) She does not seem to have been a proselyte.

(2) It does not hence follow, however, that she was an idolater. Hiram, a king of her nation, had a hand in building the temple of Solomon, and was a lover of David, and blessed the God of Israel. (see 1Ki_5:7) Zarephath, where dwelt the worthy widow in the days of Elijah, was in the land of Sidon. (see 1Ki_17:9 Luk_4:25) Many Gentiles in those parts respected Judaism, and looked for the promised Messiah.

(3) If she understood the spirit of the Law, and the force of the promise which makes clean the Gentile believer, and constitutes him the child of Abraham"s faith, she did not plead this. She accepted the title of "dog" in its spiritual as well as in its ceremonial signification. Note: Modesty is no restriction to greatness of faith. (cf. Mat_8:8, Mat_8:9)

III GREAT FAITH IS EARNEST.

1. It will not miss an opportunity.

(1) Here was a golden opportunity. Jesus was "in the parts of Tyre and Sidon." He was "a Minister of the circumcision for the truth of God", (Rom_15:8) yet went to the limits of his commission to cast a look of pity over the boundary.

(2) Hearing of his vicinity she "came out." She did not wait until Jesus should cross over the border land. Had she done so, she would have missed her opportunity. Note: Many lose their souls by devising opportunities instead of accepting those provided for them by God.

(3) Abram had to come out of Ur in order to his inheriting Canaan. This woman had to come out of Phoenicia to inherit the blessing of Israel. So must the sinner leave his sins in order to find salvation. If he be in earnest he will not miss his opportunity.

2. Its heart is in its cause.

(1) This woman made her daughter"s case her own. Her cry was, "Have mercy upon me." Her plea was as though she herself was sorely vexed with the demon that possessed her child. So she sought relief as for herself. "Lord, help me.

(2) Her importunity moved the disciples to plead for her: "Send her away; for she crieth after us." "O disciples! and does the voice of prayer trouble you? How little at present do ye resemble the Master! We never read of his being troubled with the cry of the poor and needy. And this is all that you have to urge, is it? Your charity amounts to just so much as that of some wealthy persons, who give a poor man a penny, not out of compassion, but in order to get rid of him!" (A. Fuller). But whether the motive of the disciples was that of the unjust judge or something more worthy of them, the earnestness of the woman cannot be mistaken.

IV GREAT FAITH IS PERSISTENT.

1. It refuses discouragement.

(1) Jesus "answered her not a word;" still she cried. He knew the quality of her faith. We must not construe delay in answering our prayers into a refusal to answer them. It may be to draw out the quality of our faith. God proves that he may improve our faith.

(2) Jesus refused the intercession of his disciples for her; still she cried. "He answered her and said, I am not sent but to the lost sheep of the house of Israel." This silenced the disciples; not so the woman.

(3) Jesus "entered into a house, and would have no man know it," apparently to avoid her importunity. But "he could not be hid," for This woman followed him, and then "fell down at his feet". (see Mar_7:24)

(4) Jesus said, "It is not meet to take the children"s bread, and to cast it to the dogs." This was the culminating point.

2. In the very heart of discouragement it finds encouragement.

(1) Never for a moment did she lose sight of her great argument, viz. that hers was the appeal of misery to Mercy itself. The more sensibly we feel the burden the more resolutely we pray for its removal. Christ himself in his agony prayed more earnestly. This plea of misery to Mercy remained in undiminished force.

(2) The quickness of her faith could even discover the presence of that mercy in the tenderness of tone behind the sternness of expression. Did not Jesus use the diminutive (kunaria), "little dogs"? Here was a leverage which she adroitly seized. The children are familiar with the little dogs, and have no objection to their eating the crumbs that fall from the table. "The spirit of faith suggests the best forms of prayer" (Bengel). It is, moreover, "their master"s table." It cannot go ill with the dogs. "There is bread enough for the children and to spare" for the servants and the dogs. (see Luk_15:17, Luk_15:19) A crumb of Christ"s mercy is sufficient to expel a malignant devil.

(3) So faith triumphed. "It resembled the river, which becomes enlarged by the dykes opposed to it, till at last it sweeps them away" (A. Clarke). "O woman." By faith the dog is already transformed into the woman. "Great is thy faith." "Jesus admires this faith to the end we may admire and imitate it" (A. Clarke). "Be it done unto thee even as thou wilt." There is faith in willing. "And her daughter was healed from that hour." Healed at her home. (see Mar_7:30)

(4) Here was a gleam of that light which was to lighten the Gentiles; a presage of that mercy to be fully revealed after his death. Here also is a proof that the curse upon Canaan was only meant for those of his race who should follow his unbelief. The doom of corporate bodies does not necessarily fall upon all their individual members. True faith is saving evermore. J.A.M.

Vers. 29-31. The power of Christ.

In this narrative there is no word of Christ recorded; yet the scene is full of animation. It is the animation of power. We have in it

I CHRIST IN THE POWER OF HIS ATTRACTION.

1. He sat upon the mountain. Possibly Tabor. "The mountain," meaning some particular mountain which he was accustomed to frequent; for whenever it is spoken of at a time when Jesus is in Galilee, it is always distinguished by the article. (cf. Mat_4:18 Mat_5:1 Mat_13:54 Mat_14:23 Mat_28:16) "I suppose it was Mount Tabor" (Wakefield).

(2) Mountains were symbols of powers. So they are put for kingdoms. Thus the powerful kingdom of Babylon is described as a "destroying mountain" to be devoted to destruction. (see Jer_51:25) Places of power and authority within a kingdom are also compared to mountains. (see Amo_4:1) Powerful obstacles to the progress of the gospel are described as mountains which have to be removed. (see Isa_40:4 Isa_41:5 Isa_49:11) The exaltation of the kingdom of Christ above the kingdoms of the world is called the establishing of the mountain of the Lord"s house in the top of the mountains and its exaltation above the hills. (see Isa_2:2 Mic_4:1-7) And the kingdom of Christ is described as a little stone destined to swell into a great mountain which shall fill the whole earth. (see Dan_2:35)

(3) The attitude of Jesus, seated upon this mountain, silently asserted his enthronement above all power, material and spiritual, secular and sacred.

2. Great multitudes came to him.

(1) See them streaming out from the surrounding towns and villages. Yet are these but portents of the millions through the ages to be influenced by his attractive power. (see Joh_12:32) Surely this is that Shiloh to whom shall be the gathering of the people. (Gen_49:10)

(2) Some came to him. These were the more healthy. It is a sign of spiritual health when a man can come to Jesus in faith. Conspicuous amongst those who came would be those upon whom, on former occasions, Jesus had shown miracles of healing.

(3) Others were brought. These were the diseased who could not come without help. It is the purest benevolence to bring to Jesus, the Healer, in faith those who are morally diseased. Perhaps many who now bring the sick were formerly themselves brought as sick. So the attractive power of Christ is ever multiplying.

II CHRIST IN HIS POWER OF HEALING.

1. Physical maladies owned this power,

(1) The sick of all sorts were brought to him. Note: Sin has turned this world into a hospital.

(2) The spectacle moved his compassion as the accumulation of living misery was "cast down at his feet." The oratory of misery is eloquent in the ear of mercy.

(3) "And he healed them." Here was no case so malignant as to baffle the resources of this great Physician. As from the Mount of Beatitudes Jesus delivered in his memorable sermon lessons of wisdom, so now from this, probably the same mountain, he dispenses the blessings of his power.

2. The physical are typical of the spiritual.

(1) The lame. Lameness here is perhaps limited to the legs, and is thus distinguished from the maiming mentioned afterwards. Those are morally lame whose walk or conduct is irregular or inconsistent, or who cannot move in the ways of righteousness.

(2) The dumb. These are also generally deaf. And there are those who are deaf to the voice of God calling them to duty; and who have not the moral courage to confess the truth, or the moral disposition to praise God.

(3) The blind. Those the vision of whose understanding is blinded by prejudice. Those whose judgment is at fault through ignorance, error, or malignity. Moral blindness is voluntary, and therefore the more difficult of cure. (see Joh_9:41)

(4) The maimed. These would include those who had lost a member; those who had lost the use of member, as by palsy; and those whose limbs were disabled by distortion through disease or accident. (cf. Mat_18:8 Mar_9:43) The morally maimed are those whose faculties are impaired or obliterated by sin.

(5) "Many others." As devils are legion, so are their possessions. The varieties of evil are legion as well as the number of their victims.

3. The miraculous is typical of the spiritual healing.

(1) See now the lame leaping for joy and walking steadily in the ways of God"s commandments.

(2) Listen now to the dumb witnessing for Christ and singing the praises of the Saviour.

(3) Behold how the faculties and powers of the maimed have been restored. Is there not a new creation here?

(4) Witness how the blind eyes are opened to see the wonders of God"s Law.

(5) All distortions of the soul are cured by the power of Jesus.

III CHRIST THE POWER OF GOD.

1. The people glorified Christ as God.

(1) His healing power was undoubtedly the power of God. For here is the reproduction of a hand or foot at a word or touch. Is not this creative energy? What power short of omnipotence can create?

(2) But Jesus wrought his miracles immediately from himself. In this case he could not have wrought by delegated power. Omnipotence cannot be delegated, for there cannot be two Omnipotents.

(3) How otherwise, then, could the people who "wondered" at the miracles glorify God without discerning Christ to be the Power of God?

2. They glorified him as the God of Israel.

(1) They identified him as the very God of Jacob, who in human form wrestled with that patriarch and changed his name to Israel. (cf. Gen_32:24-30)

(2) They identified him as the God of the covenant people. The same Miracle-Worker who brought Israel out of Egypt. The same who gave them the Law from Sinai. The same who established them in the land of promise. The same who in the Shechinah enthroned himself in the temple as in the palace of his kingdom. The same who will restore again to Israel the kingdom. J.A.M.

A claim on God"s mercy.

"Have mercy on me." The woman was wiser than she knew. She could bring no claim; as a foreigner she had no sort of right to our Lord"s help. She made no pretence of having any claim, save the claim which every sufferer and every sinner may have on God"s mercy. But that is the best of all claims; the one to which response is always assured. The sufferer and the sinner may fully hope in God"s mercy.

I THE CLAIM OF THE SUFFERER ON GOD"S MERCY. Mercy includes interest, pity, sympathy, consideration, and desire to help. The good man feels merciful toward the suffering creature; the father is merciful to the suffering children. God is merciful to the suffering being he has made. But God"s mercy is assured because, to him, all suffering is the fruitage of sin; and God knows how the suffering has to fall on those who have not committed the sin. If God saw only sin, he would respond with judgment. He sees so much suffering following on sin, to which he can only respond with mercy. The child pleaded for was not suffering directly for sin. The mother"s suffering was part of the race burden, and not distinctively her own. So, here, suffering claimed mercy. We might be led on to indicate that God"s mercy can be shown to sufferers by prolonging the suffering as truly as by removing it. Mercy in its operation is ever guided by an infinite wisdom.

II THE CLAIM OF THE SINNER ON GOD"S MERCY. Not a natural claim. There is no reason why God should bear with sinners in the nature of things. Every notion of government shows demand for justice. Officially God must deal justly. Mercy brings in the qualification that belongs to God"s character. We see this in the case of a human magistrate. As a magistrate he has no mercy; he is strictly to apply the law. As a man, and as a character, he can bring mercy in to qualify the strict applications of law. It is well to remember that God never deals with men simply as an official. He is always a character, a noble character, and therefore "merciful and gracious." Lead on to show that the supreme interest of the manifestation of Christ, the supreme interest of such a scene as is now before us, lies in its revelation of the character of God, and especially its disclosure of the fact that God"s having a character gives both sufferers and sinners a claim upon his mercy. R.T.

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

Mark vii, 24.

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

departed

the Syrophenician woman

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

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Syrophoenician Woman.

A journey to the North:

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

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

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

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

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

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

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

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

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 (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.

21. Jesus … departed into the coasts. Compare Mark 7:24–30. Tyre and Sidon. Tyre and Sidon were the two principal cities of Phoenicia, on the coast of the Mediterranean Sea. Tyre was about twenty miles south of Sidon, and about one hundred miles in a straight line northwest of Jerusalem. In the days of David and Solomon, Tyre was the leading seaport of the world. It was afterwards taken by the Babylonians, the Persians, and Alexander, but up to the time of Christ it remained a great commercial city. Since then its harbor has been filled with sand, and there remains only a wretched shadow of its former greatness. Both were Gentile cities in a Gentile country. This is the only instance in the Lord's ministry when he went beyond the bounds of Palestine.

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.

General Information:

This begins an account of Jesus healing the daughter of a Canaanite woman.

Jesus went away

It is implied that the disciples went with Jesus. AT: "Jesus and his disciples went away" (See: Assumed Knowledge and Implicit Information)

Behold, a Canaanite woman came

The word "behold" alerts us to a new person in the story. Your language may have a way of doing this. AT: "There was a Canaanite woman who came"

a Canaanite woman came out from that region

"a woman who was from that region and who belonged to the group of people called Canaanites came." The country of Canaan no longer existed by this time. She was a part of a people group that lived near the cities of Tyre and Sidon.

Have mercy on me

This phrase implies that she is requesting that Jesus heal her daughter. AT: "Have mercy and heal my daughter" (See: Assumed Knowledge and Implicit Information)

Son of David

Jesus was not David's literal son, so this may be translated as "Descendant of David." However, "Son of David" is also a title for the Messiah, and the woman may have been calling Jesus by this title.

My daughter is severely demon-possessed

This can be stated in active form. AT: "A demon is controlling my daughter terribly" or "A demon is tormenting my daughter severely" (See: Active or Passive)

answered her not a word

Here "word" refers to what a person says. AT: "said nothing" (See: Metonymy)

translationWords

Jesus

Tyre

Sidon

Canaan

mercy

lord

son

David

torment

demon

disciple

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

21–28. THE DAUGHTER OF A CANAANITE WOMAN IS CURED

Mar 7:24-30

This narrative of faith without external observance or knowledge of the Law affords a suggestive contrast to the preceding discourse. It is not related as we might have expected by the Gentile St Luke. St Mark has various points of particular description not given here.

21. ἀνεχώρησεν. Perhaps to avoid the hostility which this attack upon the Pharisees would arouse. St Mark preserves the connection ἀναστὰς ἀπῆλθεν as if He had been teaching (καθίσας).

εἰς τὰ μέρη Τύρου καὶ Σιδῶνος. The reading adopted by the leading editors, Mar 7:31, ἦλθεν διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Γαλιλαίας, makes it certain that Jesus crossed the borders of Palestine and passed through a Gentile land.

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.

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

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

21. And Jesus went out thence and withdrew into the regions of Tyre and Sidon.] Mk. has: “And having arisen thence, He departed into the boundaries of Tyre and Sidon.—ἐξελθών] for Mk.’s Semitic ἀναστάς.—ἀνεχώρησεν] for Mk.’s ἀπῆλθεν. See on 2:12. ἐκεῖθεν in Mk. refers to the house of v. 17. In Mt. it has no antecedent.

Mk. adds here: “And entering into a house, He wished no one to know it, and could not be hid.” For Mt.’s omission of the house, see on 15:15. For the omission of the statement that Christ “wished, but could not,” see Introduction, p. xxxi.

(M)

21-28. The relation of this section to Mar 7:24-30 is not easy to determine. It is possible that the editor here is substituting for Mk.’s narrative a second and longer account traditionally known to him. On the other hand, a good many of the features of Mt.’s account remind us of characteristics of the editor of this Gospel. It is, e.g., quite natural that he should omit Mk v. 24b; see above. Further, the phraseology of the whole narrative is strongly marked by the editor’s characteristic phrases; e.g. ἀναχωρεῖν, see on 2:12; καὶ ἰδού, see on 1:20; Ἐλέησόν με Κύριε υἱὲ Δαυείδ, cf. 9:27 ἐλέησον ἡμᾶς υἱὲ Δαυείδ, 17:15 Κύριε ἐλέησόν μου τὸν υἰόν, 20:30 Κύριε ἐλέησον ἡμᾶς υἱὲ Δαυείδ; προσέρχεσθαι, see on 4:3; προσκυνεῖν, see on 2:2; τότε, see on 2:7; μεγάλη σου ἡ πίστις γενηθήτω σοι ὡς θέλεις, cf. 8:13 ὡς ἐπίστευσας γενηθλήτω σοι, 9:22 ἡ πίστις σου σέσωκέν σε, 9:29 κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν; καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης, cf. 9:22 καὶ ἐσώθη—ἄπὸ τῆς ὥρας ἐκείνης 8:13 καὶ ἰάθη—ἐν τῇ ὥρᾳ ἐκείνῃ, 17:18 καὶ ἐθεραπεύθη—ἀπὸ τῆς ὥρας ἐκείνης. It would seem, therefore, that the editor has rewritten Mk.’s narrative with a view to explaining how it was that Christ, in spite of such sayings as 10:5, 6, should have extended His compassion to a heathen woman. He did not enter into a house on heathen soil. Rather the woman came out to Him. At first He paid no attention to, her entreaty, conscious that His mission concerned only the lost sheep of the house of Israel. When she still importuned Him, He told her that the children’s bread, i.e. privileges intended for the Jews, should not be cast to dogs, i.e. to heathen women like herself. She, inspired by her misery, was quick to turn the analogy in her own favour. It was quite true, yet dogs fed from the crumbs of their master’s table. Therefore mercy shown to her might be justified by the metaphor. Thus, as in the previous case of condescension to a heathen (8:5-13), faith forced the barrier of Christ’s rule of working only amongst His own people. The chief obstacle to this view is the insertion of vv. 23-25. Why does the editor lengthen the dialogue. Partly perhaps to heighten the effect. Not at once, and only because of the woman’s earnest importunity, did Christ condescend to her. And partly, to explain the ambiguity of Mk 27 “Let first the children be fed.” There is no specific explanation given in Mk. of this “children.” The reader is left, as the woman was, to apply it to the Jews as contrasted with the heathen (dogs). But Mt. by prefixing, “I was not sent save to the lost sheep of the house of Israel,” gives a clue to the interpretation. The “children” are the “lost sheep of the house of Israel.” Cf. Mt.’s interpretation, 15:11, of Mar 7:15.

(M)

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

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

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