Verse-by-Verse Bible Commentary
Matthew 15:27

Clarke's Commentary

Verse Matthew 15:27. Truth, Lord — ναικυριε, Yes, Lord. This appears to be not so much an assent, as a bold reply to our Lord's reason for apparently rejecting her suit.

The little dogs share with the children, for they eat the crumbs which fall from their masters' table. I do not desire what is provided for these highly favoured children, only what they leave: a single exertion of thy almighty power, in the healing of my afflicted daughter, is all that I wish for; and this the highly favoured Jews can well spare, without lessening the provision made for themselves. Is not this the sense of this noble woman's reply?

Bridgeway Bible Commentary

FURTHER WORK IN THE NORTH

70. In Tyre and Sidon (Matthew 15:21-28; Mark 7:24-30)

To get some peace and quiet away from the crowds, Jesus and his disciples went out of Palestine to the Gentile towns of Tyre and Sidon on the Phoenician coast (Matthew 15:21; Mark 7:24). When a woman of that area asked Jesus to drive a demon out of her daughter, he tested the genuineness of her faith before helping her. At first he did not answer; but the woman persisted (Matthew 15:22-23).

Jesus then told the woman that his work was with Israel, not with the surrounding nations. But her pleas for help continued (Matthew 15:24-25). Jesus added that the people of Israel were the favoured ‘children’ to benefit from his ministry, and it was not right to neglect them to feed the Gentile ‘dogs’. Still not giving up, the woman replied that although she was an unworthy Gentile ‘dog’, not fit to eat with the ‘children’ at Israel’s table, she would be satisfied to eat the crumbs that fell to the floor. Jesus was impressed with the genuineness of the woman’s faith and granted her request immediately (Matthew 15:26-28).

Coffman's Commentaries on the Bible

But she said, Yea, Lord: for even the dogs eat the crumbs that fall from their master's table.

Christ, at that very moment, was a fugitive from his own race and nation; and the wondrous faith and humility of that foreign woman of Canaan thus brought into sharpest focus the contrast with the bigots in Jerusalem who, even then, were planning to murder the Lord. There is a play on words in the woman's reply. Christ used the word "dogs"; but the woman came back with another word (also translated "dogs" but with a slightly different meaning). The word she used means "little dogs" or "puppies." It is as though she said, "Yes, Lord, I am indeed a dog, but not a very big one, only a tiny one; and since the little dogs stay under the master's table and eat the crumbs the children drop, surely you must be able to help me. It is only a crumb that I ask." It may be that the apostles, even that late, did not see the full truth of what Jesus was doing; certainly, it took a miracle later on to convince Peter that the Gentiles should be admitted; but, when at last he knew, how his heart must have burned when he thought of this incident.

There is another remarkable discernment in the woman's reply, in that she held the table to be not the children's, but the Master's, showing that she was aware of the hostile attitude of the Twelve and was bypassing them in a direct appeal to the Lord, placing Christ above them!

Barnes' Notes on the Whole Bible

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

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

Matthew 15:22

A woman of Canaan - This woman is called, also, a Greek, a Syro-Phoenician by birth, Mark 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 Matthew 1:1. The phrase here means the Messiah.

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

Matthew 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.

Matthew 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.

Matthew 15:25

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

See the notes at Matthew 8:2.

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

Matthew 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.

Matthew 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.”

Matthew 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, Mark 7:30.

Calvin's Commentary on the Bible

27.Certainly, Lord. The woman’s reply showed that she was not hurried along by a blind or thoughtless impulse to offer a flat contradiction ⁽⁴²⁰⁾ to what Christ had said. As God preferred the Jews to other nations, she does not dispute with them the honor of adoption, and declares, that she has no objection whatever that Christ should satisfy them according to the order which God had prescribed. She only asks that some crumbs — falling, as it were, accidentally — should come within the reach of the dogs And at no time, certainly, did God shut up his grace among the Jews in such a manner as not to bestow a small taste of them on the Gentiles. No terms could have been employed that would have described more appropriately, or more justly, that dispensation of the grace of God which was at that time in full operation.

(420) “Pour se rebequer et heurter directement;” — “to give a saucy and open contradiction.”

Smith's Bible Commentary

Chapter 15

Then came to Jesus Scribes and Pharisees, which were from Jerusalem ( Matthew 15:1 ),

Hey, these guys had come a long way to challenge Him. They came all the way from Jerusalem clear up to Galilee, which was about a journey of over a week from Jerusalem to Galilee. So they came up to the Galilee and they said,

Why do your disciples transgress the tradition of the elders? ( Matthew 15:2 )

Now the Jews of course had the written law. But on top of the written law, they had developed the oral traditions. And these oral traditions many times actually superseded the law. As traditions have a way of becoming so imbedded in our being, that it's harder to break traditions then almost anything else. And Jesus was not one to conform to traditions. He was not in any wise a traditionalist. Of course, they also had the Talmud, the several volumes of the amplification and explanation of the law. So in it many, many traditions.

"So why do your disciples transgress the tradition of the elders?

For they don't wash their hands before they eat bread ( Matthew 15:2 ).

Now from this, don't immediately conclude that they are a bunch of dirty slobs. According to the tradition, there were many things that could make a person unclean. But this uncleanness was a ceremonial uncleanness, which if you were ceremonial unclean, you could not enter into the temple. And many things could make you ceremonially unclean. If you would touch anything that was unclean, you became unclean. Now if you touched anything that was touched by something unclean, you became unclean.

And to them Gentiles were unclean. And if a Gentile walked across the dusty road, and you would walk across, and the dust that his foot touched would become unclean, because he was an unclean Gentile, and thus if you walked in the same dust, you became unclean because you touched the unclean dust that was made unclean by a Gentile, who walked over it.

There were certain foods that if you ate them would make you unclean. And so this business of washing became quite a tradition. And there were certain ways by which you had to wash in order that you might insure that you were cleansed from all of the dust or impurities, or the unclean things that you might have come in contact with. And you had to do this before you touched your food; else your food would be unclean. And when you ate it, you would become unclean because you were eating unclean food.

So they had the traditional ceremony for washing, and you would have to hold out your hands in an upright manner. And they would pour water over your hands as you rubbed your hands back and forth, up and down, and the water had to drip off of the wrist, because the water is now unclean, because it's touching whatever was unclean on your hands. And you got to make sure the water doesn't fall on you. So you hold it out and up, so that the water drips off your wrist, and doesn't hopefully run up your arm or that portion of your arm would be unclean.

Having then poured the water over, and washing your hands in this upright manner, then because the dirty water from your unclean fingers has come down over your hands, you've got to get rid of that. So you put your hands down next, and they pour water over the top of your hands, as you're rubbing your hands in a downward manner. And then finally rubbing your fingers together, as water is poured over, to get rid of all the uncleanness.

And here with the disciples just grabbing the bread and eating it, without going through this whole little ritual. And this is what Jesus was being challenged on. "Your disciples aren't following the traditions." There is nothing in the Bible that says you got to wash your hands a particular way. And at this point Jesus is about ready to blow tradition totally out of the window. So His disciples were accused of transgressing the traditions. Not going through the ceremonial washing of their hands before they eat their bread.

But he answered and said unto them, Why do you also transgress [not the tradition, notice] but you transgress the commandment of God by your tradition? ( Matthew 15:3 )

Oh, oh, watch out now, because even within the church it is possible for us to develop certain traditions, and to get hung up on traditions, and it is also possible that many of the traditions within the church are actually a violation of the commandment of God.

There was a lady who came to church here at Calvary Chapel invited by some of her friends, and she was visiting here from Missouri. And she happened to belong to the Missouri Senad Lutheran Church, and after service she came up to me and she was shaking. She was so angry. She said, "Why didn't you face the altar when you prayed?" I mean she was really upset. And I said, "What?" She said, "When you prayed you didn't turn and face the altar. Why didn't you?" I said, "Well, I guess because I don't think Jesus lives in the altar." But the traditions you see; "Why didn't you turn towards the statue of Jesus when you prayed?" But by traditions there is the violation of the commandment of God that says, we're not to have any images.

So you see, we're not too far removed from the Pharisees and from the Jews, who allow tradition to actually develop to the point, that by the traditions there was actually a violation of the commandment of God. So they were accusing the disciples of Jesus of not keeping the traditions. Jesus said, hey, you're violating not the traditions, but the commandments of God by your traditions.

For God commanded, saying, Honor thy father and mother: and, He that curses his father or mother, let him die the death. But you say, Whosoever shall say to his father or mother, it is a gift, by whatsoever thou mayest be provided by me; and he honors not his father or his mother, he shall be free. And thus you have made the commandment of God of none effect by your traditions ( Matthew 15:4-6 ).

Now the Bible says you weren't to curse your father or mother, that's the commandment of God. You're to honor them, not to curse them. But they had a tradition. If you preface your curses by saying, "look, this is for your good and your benefit, you're a dirty rotten... " It's a gift now, I am doing it for your benefit. I am telling you this for your benefit. They were free, as long as they would preface it by this is a corban and this is something by which you might be benefited.

And so Jesus points out that through their tradition they had actually made allowance for it, an actual violation of the commandment of God. And thus you've made the commandment of God of no effect by your traditions.

You hypocrites ( Matthew 15:7 ),

Jesus is pretty straight. In fact He gets so straight it's almost scary, when we move along in Matthew here.

You hypocrites, well did Isaiah prophesy of you, saying, This people draw near to me with their mouth, and they honor me with their lips; but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men ( Matthew 15:7-9 ).

Now the church has developed many dogmas that they teach for doctrine, and are in the same position as were these Scribes and Pharisees in the time of Christ, who began to honor and hold traditions and the commandments of men, even over the commandments of God.

So he called the multitude, and he said unto them, Now hear, and understand this: [and here goes tradition, bombed.] It's not that which goes into the mouth that defiles a man; but that which comes out of the mouth, this is what defiles the man ( Matthew 15:10-11 ).

Call the multitude and say," listen now, here me out, it's not what goes into your mouth that defiles you, it's what comes out of your mouth that defiles you." Oh boy, that is just going against that whole tradition of how you're to eat with washed hands, and really even what you're to eat.

So go out and enjoy a pork chop. It's not what goes into your mouth that's gonna defile you, just make sure it's cooked well so all the tapeworms and the Trichinella is dead, so that you won't become infected. Yuck. Eat shrimp. Because it's not what goes into a man's mouth that defiles a man, it's what comes out of his mouth that defiles him. This is heavy, heavy duty.

Then his disciples said unto him, Hey, Lord don't you know that they were really offended at what you said? And Jesus answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up ( Matthew 15:12-13 ).

There are plants that are growing, weren't planted by the heavenly Father, they are gonna be rooted up. Just let them alone. Notice He didn't say: "go out and argue with them."

Just let them alone: they are blind leaders of the blind. And if the blind lead the blind, both of them will fall in the ditch. Then Peter said to him, Lord what did you mean by the parable? ( Matthew 15:14-15 )

And the parable was it's not what goes into the man's mouth that defiles him, but that which comes out. Peter said, "what do you mean by that Lord?"

And Jesus said, Don't you understand that whatsoever you eat goes into your belly and is cast out into the draught. [It goes through your body. It's perched.] But does things which proceed out of the mouth come forth from the heart; and they are the things that defile a man. For out of the heart proceeds evil thoughts, and murders, and adulteries, and fornications, and thefts, and false witness and blasphemies: and these are the things that defile a man: but to eat with unwashed hands doesn't defile you ( Matthew 15:16-20 ).

You don't have to go through a ceremonial washing before you eat food, it doesn't defile you, it goes through your body, passes through. But what you say, what comes out of your mouth, it reveals what's in your heart. And out of the mouth the hatred, the bitterness, those things that you express, the lust, the desires, these things that are in the heart, the things expressed by the mouth, and there is the true defilement of a man.

Then Jesus went from there, and he departed into the coasts of Tyre and Sidon ( Matthew 15:21 ).

Now going into the coasts of Tyre and Sidon He is actually moving into the territory that is Phoenician, and thus moving out from the totally Jewish community.

And, behold, there was a woman of Canaan [a Serah-Phoenician woman] who came out, [or lived in those same areas] and she cried unto him, saying, Have mercy on me, O Lord, thou son of David; for my daughter is grievously vexed with a devil. But he did not answer her a word. And his disciples came and they besought him, saying, Lord would you send her away; she is bugging us ( Matthew 15:22-23 ).

What they were saying is, "Lord take care of the daughter, get rid of the woman, she won't let us alone."

But he answered and said, [no doubt in the hearing of the woman] I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him saying, Lord, help me. And he answered and said, It's not right to take the children's bread, and cast it to dogs. And she said, unto him, That 's true, Lord: yet the dogs eat the crumbs which fall from their masters' table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as you will. And her daughter was made whole from that very hour ( Matthew 15:24-28 ).

Now as we read the translated text we have difficulty. Difficulty understanding Jesus treating a woman in this rather cold and almost insulting manner, as it would appear from our text. But let us note a few things. Number one, Jesus from the beginning knew that He was gonna heal the daughter. He knows all things.

The Bible says they didn't need to testify to Jesus about anything because He knew all men. He knew what was in men. He knew what was in the heart of this woman. He knew the faith that was there, and He was drawing skillfully from her this great expression of faith that was there. And His first rebuff was that of silence. He didn't answer her at all. And over the apparent silence of Jesus, she persisted, until the disciples were so bugged by her, they said, "Lord why don't you just take care of her. She is a menace."

And Jesus, no doubt, as I say in her hearing, said, "Look, I am only sent to the lost sheep of the house of Israel." And so she came and she worshiped him, saying, "Lord help me." Now continuing to draw her out, He said, "It isn't right to take the children's bread." That is the children of Israel, and those benefit of healing that He had brought to them. It isn't right to take that and to cast it. And here you got to be careful; there were two words for dogs. And the Jews often called the Gentile, "Gentile dog", and it was a dirty word.

Now there are no swear words in Hebrew. They have no words to swear by in Hebrew, no curse words. If a Jew wants to curse he has to curse in English. There are no curse words in Hebrew, which I think is quite fascinating. But the dirtiest thing they can call a person is a dog. They had these wild dogs that run in packs, that everybody hated. They were vicious. They were just hated. And so they would refer to usually, rather then say, he is a Gentile, they would say, "he is a Gentile dog."

But then there was another Greek word for dog, which is a little puppy, which was usually around the table as the children were eating. Now when they ate they didn't have utensils like we have, the knives, and forks, and spoon, and so the kid didn't have to learn table etiquette. But they would just pick off with their hands and you would eat with your hands. And after you were through with your meal, you would then take a piece of the bread, and you would wipe your hands off with the piece of bread. Just clean all the grease and juices off with a piece of bread. And then they usually take that piece of bread and toss it to the little puppies that were around the table.

And so it was a very common picture in the minds of the people when Jesus said, "It isn't right to take the children's bread, and to cast it to puppies." And she said, "yes, Lord, but the little puppies eat the bread that falls from the master's table." Jesus said, oh, aha, all right. "Great is your faith." It was faith that conquered over the silence of Jesus. It was faith that conquered over the seaming reluctance of Jesus. It was faith that won. This mother was desperate.

Some of you mothers have wayward daughters. Now probably none of you would go so far as to say they are vexed by the devil, but here was a mother in real distress. And she came to Jesus and her faith triumphed. Listen, come to Jesus. Don't go away, until you've received. There was no way she was gonna go until she received help. Jesus answered and said unto her, "Oh woman, great is thy faith." Interesting He said that also of the Roman Centurion and of this Serah-Phoenician woman.

And Jesus departed from there, and He came near to the sea of Galilee; and he went up into a mountain, and he sat down there. And great multitudes came unto him, having with them those that were lame, and blind, and dumb, and maimed, and many others, and they cast them down at Jesus' feet; and he healed them: Insomuch that the multitude wondered, when they saw the dumb speaking, the maimed whole, and the lame walking, and the blind were able to see: and they glorified the God of Israel. Then Jesus called his disciples unto him, and he said, I have compassion on the multitude, because they have continued with me now for three days, and there is nothing to eat: And I will not send them away fasting, lest they faint in the way. And His disciples said unto him, Where should we have so much bread in the wilderness, as to fill this great multitude? And Jesus said unto them, How many loaves do you have? And they said, Seven, and a few little fishes. And he commanded the multitude to sit down on the ground. And he took the seven loaves and the fish, and he gave thanks, and brake them, and gave to the disciples, and the disciples to the multitudes. And again they did all eat and were stuffed: and they took up of the broken meat that was left seven baskets full. And they that did eat were four thousand men, beside the woman and children. And he sent away the multitude, and they took the ship, and they came to the coast of Magdala ( Matthew 15:29-39 ).

Now Magdala is probably two miles south of Capernaum there in the Sea of Galilee. They have discovered the ruins of the city of Magdala from which Mary Magdalene did come. And you can see the ruins there of Magdala today. And incidentally, someone wasn't reading the scriptures carefully and they built a church there at Magdala, that they call the Church of the Loaves and the Fishes, where they said Jesus fed the multitude. But notice He didn't come there, until after He had fed the multitude in the mountains apart from there. But it's convenient for the tour buses, and so they take you down by the Sea of Galilee there at Magdala to show you the mosaic of a church where there is loaves and fishes, and the mosaic on the floor. And they swear that this is the spot where it all happened. "

Contending for the Faith

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

The woman responds with quick wit and deep spiritual insight. She has no qualms with Jesus’ statement, but she also realizes that this does not totally satisfy the issue. While the Jews are certainly God’s chosen and have received the messianic promises, there are "faithful" Gentiles who seek a humble share of God’s grace. Meeting her request, made from lips of faith, will not diminish Jesus’ mission to His own people.

Lenski says,

She keeps entirely to the figurative language of Jesus and by means of it expresses her faith in all its humbleness and submissiveness, begging, as one of those little pet dogs, a few tiny crumbs which the children, in eating, inadvertently keep dropping on the floor. Here is faith in all its lowly beauty.

Dr. Constable's Expository Notes

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

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

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

Dr. Constable's Expository Notes

In her reply the woman said, "for even," not "but even" (Gr. kai gar). This is an important distinction because she did not challenge what Jesus had said. She acknowledged the truthfulness of what He said and then appealed to Him on the basis of its implications. Her words reveal great faith and spiritual wisdom. She did not ask for help because her case made her an exception or because she believed she had a right to Jesus’ help. She did not argue about God’s justice in seeking the Jews first. She simply threw herself on Jesus’ mercy without pleading any merit.

". . . she is confident that even if she is not entitled to sit down as a guest at the Messiah’s table, Gentile ’dog’ that she is, yet at least she may be allowed to receive a crumb of the uncovenanted mercies of God." [Note: Tasker, p. 152.]

She used the diminutive form of "dogs" (Gr. kynaria) probably because small house dogs are even more dependent than large street dogs. She also used the diminutive form of "crumbs" (Gr. psichion) that expressed her unworthiness to receive a large blessing.

"The metaphor which Christ had used as a reason for rejecting her petition she turns into a reason for granting it." [Note: Plummer, p. 217.]

She bowed to God’s will regarding Jewish priority, but she also believed that God would extend His grace to believing Gentiles (cf. Romans 9-11).

Barclay's Daily Study Bible

Chapter 15

CLEAN AND UNCLEAN ( Matthew 15:1-9 )

15:1-9 Then the Pharisees and Scribes from Jerusalem approached Jesus. "Why," they said, "do your disciples transgress the tradition of the elders? They do so transgress, because they do not wash their hands before they eat bread." Jesus answered them: "Why do you too transgress God's commandment, because of your tradition? For God said, 'Honour your father and your mother,' and, 'He who curses his father and mother, let him die'; but, as for you, you say, 'Whoever says to his father or his mother: "That by which you might have been helped by me is a dedicated gift," will certainly not honour his father and his mother, and is yet guiltless.' You have annulled the commandment of God through your tradition. Hypocrites, Isaiah in his prophecy described you well: 'This people honours me with their lips, but their heart is far from me. It is in vain that they reverence me; for it is man-made commandments that they teach as their teaching.'"

It is not too much to say that, however difficult and obscure this passage may seem to us, it is one of the most important passages in the whole gospel story. It represents a head-on clash between Jesus and the leaders of orthodox Jewish religion. Its opening sentence makes it clear that the Scribes and Pharisees had come all the way from Jerusalem to Galilee to put their questions to Jesus. On this occasion it need not be thought that the questions are malicious. The Scribes and Pharisees are not ill-naturedly seeking to entangle Jesus. They are genuinely bewildered; and in a very short time they are going to be genuinely outraged and shocked; for the basic importance of this passage is that it is not so much a clash between Jesus and the Pharisees in a personal way; it is something far more--it is the collision of two views of religion and two views of the demands of God.

Nor was there any possibility of a compromise, or even a working agreement, between these two views of religion. Inevitably the one had to destroy the other. Here, then, embedded in this passage, is one of the supreme religious contests in history. To understand it we must try to understand the background of Jewish Pharisaic and Scribal religion.

In this passage there meets us the whole conception of clean and unclean. We must be quite clear that this idea of cleanness and uncleanness has nothing to do with physical cleanness, or, except distantly, with hygiene. It is entirely a ceremonial matter. For a man to be clean was for him to be in a state where he might worship and approach God; for him to be unclean was for him to be in a state where such a worship and such an approach were impossible.

This uncleanness was contracted by contact with certain persons or things. For instance, a woman was unclean if she had a haemorrhage, even if that haemorrhage was her normal monthly period; she was unclean for a stated time after she had had a child; every dead body was unclean, and to touch it was to become unclean; every Gentile was unclean.

This uncleanness was transferable; it was, so to speak, infectious. For instance, if a mouse touched an earthenware vessel, that vessel was unclean and unless it was ritually washed and cleansed, everything put into it was unclean. The consequence was that anyone who touched that vessel, or who ate or drank from its contents became unclean; and in turn anyone who touched the person who had so become unclean also became unclean.

This is not only a Jewish idea; it occurs in other religions. To a high-caste Indian anyone not belonging to his own caste is unclean; if that person becomes a Christian, he is still more seriously unclean. Premanand tells us what happened to himself. He became a Christian; his family ejected him. Sometimes he used to come back to see his mother, who was broken-hearted at what she considered his apostasy, but still loved him dearly. Premanand says: "As soon as my father came to know that I was visiting my mother in the daytime while he was away at the office, he ordered the door-keeper, a stalwart up-country man, Ram Rup ... not to allow me to enter the house." Ram Rup was persuaded to slacken his vigilance. "At last my mother won over Ram Rup, the door-keeper, and I was allowed to enter her presence. The prejudice was so great that even the menial Hindu servants of the house would not wash the plates on which I was fed by my mother. Sometimes my aunt would purify the place and the seat on which I had sat by sprinkling Ganges water, or water mixed with cow dung." Premanand was unclean, and everything he touched became unclean.

We must note that there was nothing moral about this. The touching of certain things produced uncleanness; and this uncleanness debarred from the society of men and the presence of God. It was as if some special infection hung like an aura about certain persons and things. We may understand this a little better if we remember that even in western civilization this idea is not completely dead, although it works here mainly in reverse. There are still those who find in a four-leafed clover, or in some metal or wooden charm, or in a black cat, something which brings good fortune.

So, here is an idea which sees in religion something which consists in avoiding contact with certain things and people because they are unclean; and, then, if that contact should have been made, in taking the necessary ritual cleansing measures to rid oneself of the contracted uncleanness. But we must pursue this a little further.

THE FOODS WHICH ENTER INTO A MAN ( Matthew 15:1-9 continued)

The laws of cleanness and uncleanness had a further wide area of application. They laid down what a man might eat, and what he might not eat. Broadly speaking all fruit and vegetables were clean. But, in regard to living creatures, the laws were strict. These laws are in Leviticus 11:1-47.

We may briefly summarize them. Of beasts only those can be eaten who part the hoof and chew the cud. That is why no Jew can eat the flesh of the pig, the rabbit, or the hare. In no case may the flesh of an animal which has died a natural death be eaten ( Deuteronomy 14:21). In all cases the blood must be drained from the carcass; the orthodox Jew still buys his meat from a kosher butcher, who sells only meat so treated. Ordinary fat upon the flesh might be eaten, but the fat on the kidneys and on the entrails of the abdomen, which we call suet, might not be eaten. In regard to sea food, only sea creatures which have both fins and scales may be eaten. This means that shellfish, such as lobsters, are unclean. All insects are unclean, with one exception, locusts. In the case of animals and fish there is a standard test, as we have seen, of what might be eaten, and what might not be eaten. In the case of birds there is no such test; and the list of unclean and forbidden birds is in Leviticus 11:13-21.

There were certain identifiable reasons for all this.

(i) The refusal to touch dead bodies, or to eat the flesh of an animal which had died from natural causes, may well have had something to do with the belief in evil spirits. It would be easy to think of a demon as taking up residence in such a body, and so gaining entry into the body of the eater.

(ii) Certain animals were sacred in other religions; for instance, the cat and the crocodile were sacred to the Egyptians; and it would be very natural for the Jews to regard as unclean any animal which another nation worshipped. The animal would then be reckoned a kind of idol and therefore dangerously unclean.

(iii) As Dr. Rendle Short points out in his most helpful book, The Bible and Modern Medicine, certain of the regulations were in fact wise from the point of view of health and hygiene. Dr. Short writes: "True, we eat the pig, the rabbit and the hare, but these animals are liable to parastic infections and are safe only if the food is well-cooked. The pig is an unclean feeder, and harbours two worms, trichina and a tape worm, which may be passed on to man. The danger is minimal under present conditions in this country, but it would have been far otherwise in Palestine of old, and such food was better avoided." The prohibition of eating anything with blood in it comes from the fact that the blood is the life in Jewish thought. This is a natural thought, for, as blood flows away, life ebbs away. And the life belongs to God, and to God alone. The same idea explains the prohibition of eating the fat. The fat is the richest part of the carcase, and the richest part must be given to God. In some cases, although they are few, there was sound sense behind the prohibitions and the food laws.

(iv) There remain a large number of cases in which things and beasts and animals were unclean for no reason at all except that they were. Taboos are always inexplicable; they are simply superstitions, by which certain living things came to be connected with good or with bad fortune, with cleanness or uncleanness.

These things would not in themselves matter very much, but the trouble and the tragedy were that they had become to the Scribes and Pharisees matters of life and death. To serve God, to be religious, was to observe these good laws. If we put it in the following way, we will see the result. To the Pharisaic mind the prohibition of eating rabbit's or pig's flesh was just as much a commandment of God as the prohibition of adultery; it was therefore just as much a sin to eat pork or rabbit as to seduce a woman and enjoy illegal sexual intercourse. Religion had got itself mixed up with all kinds of external rules and regulations; and, since it is much easier both to observe rules and regulations and to check up on those who do not, these rules and regulations had become religion to the orthodox Jews.

THE WAYS OF CLEANSING ( Matthew 15:1-9 continued)

Now we come to the particular impact of this on the passage we are studying. It was clearly impossible to avoid all kinds of ceremonial uncleanness. A man might himself avoid unclean things, but how could he possibly know when on the street he had touched someone who was unclean? This was further complicated by the fact that there were Gentiles in Palestine, and the very dust touched by a Gentile foot became unclean.

To combat uncleanness an elaborate system of washings was worked out. These washings became ever more elaborate. At first there was a hand-washing on rising in the morning. Then there grew up an elaborate system of hand-washing whose use was at first confined to the priests in the Temple before they ate that part of the sacrifice which was their perquisite. Later these complicated washings came to be demanded by the strictest of the orthodox Jews for themselves and for all who claimed to be truly religious.

Edersheim in The Life and Times of Jesus the Messiah outlines the most elaborate of these washings. Water jars were kept ready to be used before a meal. The minimum amount of water to be used was a quarter of a log, which is defined as enough to fill one and a half egg-shells. The water was first poured on both hands, held with the fingers pointed upwards, and must run up the arm as far as the wrist. It must drop off from the wrist, for the water was now itself unclean, having touched the unclean hands, and, if it ran down the fingers again, it would again render them unclean. The process was repeated with the hands held in the opposite direction, with the fingers pointing down; and then finally each hand was cleansed by being rubbed with the fist of the other. A really strict Jew would do all this, not only before a meal, but also between each of the courses.

The question of the Jewish orthodox leaders to Jesus is:

"Why do your disciples not observe the laws of washing

which our tradition lays down?"

They speak of the tradition of the elders. To the Jew the Law had two sections. There was the written Law which was contained in scripture itself; and there was the oral Law, which consisted of the developments, such as those in hand-washing, which the Scribes and the experts had worked out through the generations; and all these developments were the tradition of the elders, and were regarded as just as much, if not more, binding than the written Law. Again we must stop to remember the salient point--to the orthodox Jew all this ritual ceremony was religion; this is what, as they believed, God demanded. To do these things was to please God, and to be a good man. To put it in another way, all this business of ritual washing was regarded as just as important and just as binding as the Ten Commandments themselves. Religion had become identified with a host of external regulations. It was as important to wash the hands in a certain way as to obey the commandment: "Thou shalt not covet."

BREAKING GOD'S LAW TO KEEP MAN'S LAW ( Matthew 15:1-9 continued)

Jesus did not answer the question of the Pharisees directly. What he did was to take an example of the operation of the oral and ceremonial law to show how its observance so far from being obedience to the Law of God, could become actual contradiction of that Law.

Jesus says that the Law of God lays it down that a man shall honour his father and his mother; then he goes on to say that if a man says, "It is a gift," he is free from the duty of honouring his father and his mother. If we look at the parallel passage in Mark, we see that the phrase is: "It is Corban (korban, G2878; H7133) ." What is the meaning of this obscure passage to us? In point of fact it can have two meanings, because Corban (korban, G2878) has two meanings.

(i) Corban (korban, G2878) can mean that which is dedicated to God. Now suppose that a man had a father or mother in poverty and in need; and suppose that his poor parent came to him with a request for help. There was a way in which the man could avoid giving any help. He could, as it were, officially dedicate all his money and all his property to God and to the Temple; his property would then be Corban (korban, G2878) , God-dedicated; then he could say to his father or mother: "I'm very sorry, I can give you nothing; all my belongings are dedicated to God." He could use a ritual practice to evade the basic duty of helping and honouring his father and mother. He could take a scribal regulation to wipe out one of the Ten Commandments.

(ii) But Corban (korban, G2878) has another meaning, and it may well be that it is this second meaning which is at issue here. Corban (korban, G2878) was used as an oath. A man might say to his father or mother: "Corban (korban, G2878) , if anything I have will ever be used to help you." Now suppose this man to have remorse of conscience; suppose him to have made the refusal in a moment of anger, or temper, or even of irritation; suppose him to have second and kinder and more filial thoughts, and to feel that after all there was a duty to help his parents. In such a case any reasonable person would say that that man had undergone a genuine repentance, and that his change of mind was a good thing; and that since he was now prepared to do the right thing and obey the Law of God he should be encouraged to follow that line.

The strict Scribe said, "No. Our Law says that no oath can ever be broken." He would quote Numbers 30:2: "When a man vows a vow to the Lord, or swears an oath to bind himself by a pledge, he shall not break his word; he shall do according to all that proceeds out of his mouth." The Scribe would legalistically argue: "You took an oath; and for no reason can you ever break it." That is to say, the Scribe would hold a man to a reckless oath, taken in a moment of passion, an oath which actually compelled a man to break the higher law of humanity and of God.

That is what Jesus meant. He meant: "You are using your scribal interpretations, your traditions, to compel a man to dishonour his father and mother, even when he himself has repented and has seen the better way."

The strange and tragic thing was that the Scribes and Pharisees of the day were actually going against what the greatest Jewish teachers had said. Rabbi Eliezer said, "The door is opened for a man on account of his father and his mother," and he meant that, if any man had sworn an oath which dishonoured his father and his mother, and had then repented of it, the door was open to him to change his mind and to take a different way, even if an oath had been sworn. As so often, Jesus was not presenting men with unknown truth; he was reminding them of things that God had already told them, and that they had already known but had forgotten, because they had come to prefer their own man-made ingenuities to the great simplicities of the Law of God.

Here is the clash and the collision; here is the contest between two kinds of religion and two kinds of worship. To the Scribes and Pharisees religion was the observance of certain outward rules and regulations and rituals, such as the correct way to wash the hands before eating; it was the strict observance of a legalistic outlook on all life. To Jesus religion was a thing which had its seat in the heart; it was a thing which issued in compassion and kindness, which are above and beyond the law.

To the Scribes and Pharisees worship was ritual, ceremony law; to Jesus worship was the clean heart and the loving life. Here is the clash. And that clash still exists. What is worship? Even today there are many who would say that worship is not worship unless it is carried out by a priest ordained in a certain succession, in a building consecrated in a certain way, and from a liturgy laid down by a certain Church. And all these things are externals.

One of the greatest definitions of worship ever laid down was laid down by William Temple: "To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God." We must have a care lest we stand aghast at the apparent blindness of the Scribes and the Pharisees, lest we are shocked by their insistence on outward ceremonial, and at the same time be ourselves guilty of the same fault in our own way. Religion can never be founded on any ceremonies or ritual; religion must always be founded on personal relationships between man and God.

THE REAL GOODNESS AND THE REAL EVIL ( Matthew 15:10-20 )

15:10-20 Jesus called the crowd and said to them: "Listen and understand. It is not that which goes into the mouth which defiles a man; but what comes out of the mouth, that defiles a man." Then his disciples came to him and said, "Do you know that when the Pharisees heard your saying, they were shocked by it?" He answered: "Every plant which my heavenly Father did not plant will be rooted up. Let them be. They are blind guides. If the blind lead the blind, both of them will fall into the ditch." Peter said to him, "Tell us what this dark saying means." He said, "Are you even yet without understanding? Do you not know that everything which goes into a man's mouth goes down into the stomach, and is evacuated out into the drain? But that which comes out of the mouth comes from the heart, and it is these things which defile a man. For from the heart come pernicious thoughts, acts of murder, adultery, theft, false witness, slander. It is these things which defile a man. To eat with unwashed hands does not defile a man."

It may well be held that for a Jew this was the most startling thing Jesus ever said. For in this saying he does not only condemn Scribal and Pharisaic ritual and ceremonial religion; he actually wipes out large sections of the book of Leviticus. This is not a contradiction of the tradition of the elders alone; this is a contradiction of scripture itself. This saying of Jesus cancels all the food laws of the Old Testament. Quite possibly these laws might still stand as matters of health and hygiene and common-sense and medical wisdom; but they could never again stand as matters of religion. Once and for all Jesus lays it down that what matters is not the state of a man's ritual observance, but the state of a man's heart.

No wonder the Scribes and Pharisees were shocked. The very ground of their religion was cut from beneath their feet. This statement was not simply alarming; it was revolutionary. If Jesus was right, their whole theory of religion was wrong. They identified religion and pleasing God with the observing of rules and regulations which had to do with cleanness and with uncleanness, with what a man ate and with how he washed his hands before he ate it; Jesus identified religion with the state of a man's heart, and said bluntly that these Pharisaic and Scribal regulations had nothing to do with religion. Jesus said that the Pharisees were blind guides who had no idea of the way to God, and that, if people followed them, all they could expect was to stray off the road and to fall into the ditch. And Jesus was profoundly right.

(i) If religion consists in external regulations and observances it is two things. It is far too easy. It is very much easier to abstain from certain foods and to wash the hands in a certain way than it is to love the unlovely and the unlovable, and to help the needy at the cost of one's own time and money and comfort and pleasure.

We have still not fully learned this lesson. To go to church regularly, to give liberally to the church, to be a member of a Bible reading circle are all external things. They are means towards religion; but they are not religion. We can never too often remind ourselves that religion consists in personal relationships and in an attitude to God and our fellow-men.

Further, if religion consists in external observances, it is quite misleading. Many a man has a faultless life in externals but has the bitterest and the most evil thoughts within his heart. The teaching of Jesus is that not all the outward observances in the world can atone for a heart where pride and bitterness and lust hold sway.

(ii) It is Jesus' teaching that the part of a man that matters is his heart. "Blessed are the pure in heart, for they shall see God" ( Matthew 5:8). As Burns had it in the Epistle to Davie:

"The heart aye's the part aye

That makes us right or wrang."

What matters to God is not so much how we act, but why we act; not so much what we actually do, but what we wish in our heart of hearts to do. "Man," as Aquinas had it, "sees the deed, but God sees the intention."

It is Jesus' teaching--and it is a teaching which condemns every one of us--that no man can call himself good because he observes external rules and regulations; he can call himself good only when his heart is pure. That very fact is the end of pride, and the reason why every one of us can say only, "God be merciful to me a sinner."

FAITH TESTED AND FAITH ANSWERED ( Matthew 15:21-28 )

15:21-28 And Jesus left there, and withdrew to the districts of Tyre and Sidon. And, look you, a Canaanite woman from these parts came and cried, "Have pity upon me, Sir, Son of David! My daughter is grievously afflicted by a demon." But he answered her not a word. His disciples came and asked him, "Send her away, for she is shrieking behind us." Jesus answered, "I was sent only to the lost sheep of Israel." She came and knelt in entreaty before him. "Lord," she said, "help me!" Jesus answered, "It is not right to take the children's bread, and to throw it to the pet dogs." She said, "True, Lord, but even the dogs eat of the pieces which fall from their master's table." Then Jesus answered her, "Woman, great is your faith! Let it be done for you as you wish." And her daughter was restored to health from that hour.

There are tremendous implications in this passage. Apart from anything else, it describes the only occasion on which Jesus was ever outside of Jewish territory. The supreme significance of the passage is that it fore-shadows the going out of the gospel to the whole world; it shows us the beginning of the end of all the barriers.

For Jesus this was a time of deliberate withdrawal. The end was coming near; and he wished some time of quiet when he could prepare for the end. It was not so much that he wished to prepare himself, although that purpose was also in his mind, but rather that he wished some time in which he could prepare his disciples against the day of the Cross. There were things which he must tell them, and which he must compel them to understand.

There was no place in Palestine where he could be sure of privacy; wherever he went, the crowds would find him. So he went right north through Galilee until he came to the land of Tyre and Sidon where the Phoenicians dwelt. There, at least for a time, he would be safe from the malignant hostility of the Scribes and Pharisees, and from the dangerous popularity of the people, for no Jew would be likely to follow him into Gentile territory.

This passage shows us Jesus seeking a time of quiet before the turmoil of the end. This is not in any sense a picture of him running away; it is a picture of him preparing himself and his disciples for the final and decisive battle which lay so close ahead.

But even in these foreign parts Jesus was not to be free from the clamant demand of human need. There was a woman who had a daughter who was grievously afflicted. She must have heard somehow of the wonderful things which Jesus could do; and she followed him and his disciples crying desperately for help. At first Jesus seemed to pay no attention to her. The disciples were embarrassed. "Give her what she wants," they said, "and be rid of her." The reaction of the disciples was not really compassion at all; it was the reverse; to them the woman was a nuisance, and all they wanted was to be rid of her as quickly as possible. To grant a request to get rid of a person who is, or may become, a nuisance is a common enough reaction; but it is very different from the response of Christian love and pity and compassion.

But to Jesus there was a problem here. That he was moved with compassion for this woman we cannot for a moment doubt. But she was a Gentile. Not only was she a Gentile; she belonged to the old Canaanite stock, and the Canaanites were the ancestral enemies of the Jews. Even at that very time, or not much later, Josephus could write: "Of the Phoenicians, the Tyrians have the most ill-feeling towards us." We have already seen that, if Jesus was to have any effect, he had to limit his objectives like a wise general. He had to begin with the Jews; and here was a Gentile crying for mercy. There was only one thing for him to do; he must awaken true faith in the heart of this woman.

So Jesus at last turned to her: "It is not right to take the children's bread and to throw it to the pet dogs." To call a person a dog was a deadly and a contemptuous insult. The Jew spoke with arrogant insolence about "Gentile dogs," "infidel dogs," and later "Christian dogs." In those days the dogs were the unclean scavengers of the street-lean, savage, often diseased. But there are two things to remember.

The tone and the look with which a thing is said make all the difference. A thing which seems hard can be said with a disarming smile. We can call a friend "an old villain", or "a rascal", with a smile and a tone which take an the sting out of it and fill it with affection. We can be quite sure that the smile on Jesus' face and the compassion in his eyes robbed the words of all insult and bitterness.

Second, it is the diminutive word for dogs (kunaria, G2952) which is used, and the kunaria ( G2952) were not the street dogs, but the little household pets, very different from the pariah dogs who roamed the streets and probed in the refuse heaps.

The woman was a Greek; she was quick to see, and she had all a Greek's ready wit. "True," she said, "but even the dogs get their share of the crumbs which fall from their master's table." And Jesus' eyes lit up with joy at such an indomitable faith; and he granted her the blessing and the healing which she so much desired.

THE FAITH WHICH WON THE BLESSING ( Matthew 15:21-28 continued)

There are certain things about this woman which we must note.

(i) First and foremost, she had love. As Bengel said of her, "She made the misery of her child her own." Heathen she might be, but in her heart there was that love for her child which is always the reflection of God's love for his children. It was love which made her approach this stranger; it was love which made her accept his silence and yet still appeal; it was love which made her suffer the apparent rebuffs; it was love which made her able to see the compassion beyond and behind the words of Jesus. The driving force of this woman's heart was love; and there is nothing stronger and nothing nearer God than that very thing.

(ii) This woman had faith. (a) It was a faith which grew in contact with Jesus. She began by calling him Son of David; that was a popular title, a political title. It was a title which looked on Jesus as a great and powerful wonder worker, but which looked on him in terms of earthly power and glory. She came asking a boon of one whom she took to be a great and powerful man. She came with a kind of superstition as she might have come to any magician. She ended by calling Jesus Lord.

Jesus, as it were, compelled her to look at himself, and in him she saw something that was not expressible in earthly terms at all, but was nothing less than divine. That is precisely what Jesus wanted to awaken in her before he granted her request. He wanted her to see that a request to a great man must be turned into a prayer to the living God. We can see this woman's faith growing as she is confronted with Christ, until she glimpsed him, however distantly, for what he was.

(b) It was a faith which worshipped. She began by following; she ended upon her knees, She began with a request; she ended in prayer. Whenever we come to Jesus, we must come first with adoration of his majesty, and only then with the statement of our own need.

(iii) This woman had indomitable persistence. She was undiscourageable. So many people, it has been said, pray really because they do not wish to miss a chance. They do not really believe in prayer; they have only the feeling that something might just possibly happen. This woman came because Jesus was not just a possible helper; he was her only hope. She came with a passionate hope, a clamant sense of need, and a refusal to be discouraged. She had the one supremely effective quality in prayer--she was in deadly earnest. Prayer for her was no ritual form; it was the outpouring of the passionate desire of her soul, which somehow felt that she could not--and must not--and need not--take no for an answer.

(iv) This woman had the gift of cheerfulness. She was in the midst of trouble; she was passionately in earnest; and yet she could smile. She had a certain sunny-heartedness about her. God loves the cheerful faith, the faith in whose eyes there is always the light of hope, the faith with a smile which can light the gloom.

This woman brought to Christ a gallant and an audacious love, a faith which grew until it worshipped at the feet of the divine, an indomitable persistence springing from an unconquerable hope, a cheerfulness which would not be dismayed. That is the approach which cannot help finding an answer to its prayers.

THE BREAD OF LIFE ( Matthew 15:29-39 )

15:29-39 And Jesus left there, and went to the Sea of Galilee; and he went up into a mountain, and he was sitting there; and great crowds came to him, bringing with them people who were lame and blind and deaf and maimed, and laid them at his feet, and he healed them, so that the crowd were amazed when they saw the dumb speaking, the maimed restored to soundness, and the lame walking, and the blind seeing; and they praised the God of Israel.

We have already seen that when Jesus set out on his journey to the districts of the Phoenicians, he was entering upon a period of deliberate withdrawal that he might prepare himself and his disciples for the last days which lay ahead. One of the difficulties about the gospels is that they do not give us any definite indication of times and dates; these we have to work out for ourselves, using such hints as the story may give us. When we do, we find that Jesus' period of retiral with his disciples was very much longer than we might think from a casual reading of the story.

When Jesus fed the five thousand ( Matthew 14:15-21; Mark 6:31-44), it was the spring time, for at no other time would the grass be green in that hot land ( Matthew 14:19; Mark 6:39). After his discussions with the Scribes and Pharisees he withdrew to the districts of Tyre and Sidon ( Mark 7:24; Matthew 15:21). That in itself was no small journey on foot.

For the next note of time and place we go to Mark 7:31 "Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis." That was a strange way of travelling. Sidon is north of Tyre; the Sea of Galilee is south of Tyre; and the Decapolis was a confederation of ten Greek cities on the east of the Sea of Galilee. That is to say Jesus went north in order to go south. It is as if to get from one end of the base of a triangle to the other he went right round by the apex. It is as if he went from Edinburgh to Glasgow by way of Perth, or from Bristol to London by way of Manchester. It is clear that Jesus deliberately lengthened out this journey to have as long as possible with his disciples before the last journey to Jerusalem.

Finally he came to the Decapolis, where, as we learn from Mark ( Mark 7:31), the incidents of our passage happened. Here we get our next hint. On this occasion when the crowd were bidden to sit down, they sat on the ground (epi ( G1909) , ten ( G3588) , gen ( G1093) , on the earth; it was by this time high summer and the grass was scorched, leaving only the bare earth.

That is to say, this northern journey took Jesus almost six months. We know nothing about what happened in the course of these six months; but we can be perfectly sure that they were the most important six months through which the disciples ever lived; for in them Jesus deliberately taught and instructed them, and opened their minds to the truth. It is a thing to remember that the disciples had six months apart with Jesus before the testing time came.

Many scholars think that the feeding of the five thousand and the feeding of the four thousand are different versions of the same incident; but that is not so. As we have seen, the date is different; the first took place in the spring, the second in the summer. The people and the place are different. The feeding of the four thousand took place in Decapolis. Decapolis literally means ten cities, and the Decapolis was a loose federation of ten free Greek cities. On this occasion there would be many Gentiles present, perhaps more Gentiles than Jews. It is that fact that explains the curious phrase in Matthew 15:31, "They glorified the God of Israel." To the Gentile crowds this was a demonstration of the power of the God of Israel. There is another curious little hint of difference. In the feeding of the five thousand the baskets which were used to take up the fragments are called kophinoi ( G2894) ; in the feeding of the four thousand they are called sphurides ( G4711) . The kophinos ( G2894) was a narrow-necked, flask-shaped basket which Jews often carried with them, for a Jew often carried his own food, lest he should be compelled to eat food which had been touched by Gentile hands and was therefore unclean. The sphuris ( G4711) was much more like a hamper; it could be big enough to carry a man, and it was a kind of basket that a Gentile would use.

The wonder of this story is that in these healings and in this feeding of the hungry, we see the mercy and the compassion of Jesus going out to the Gentiles. Here is a kind of symbol and foretaste that the bread of God was not to be confined to the Jews; that the Gentiles were also to have their share of him who is the living bread.

THE GRACIOUSNESS OF JESUS ( Matthew 15:29-39 continued)

In this passage we see fully displayed the graciousness and the sheer kindness of Jesus Christ. We see him relieving every kind of human need.

(i) We see him curing physical disability. The lame, the maimed, the blind and the dumb are laid at his feet and cured. Jesus is infinitely concerned with the bodily pain of the world; and those who bring men health and healing are still doing the work of Jesus Christ.

(ii) We see him concerned for the tired. The people are tired and he wants to strengthen their feet for a long, hard road. Jesus is infinitely concerned for the world's wayfarers, for the world's toilers, for those whose eyes are weary and whose hands are tired.

(iii) We see him feeding the hungry. We see him giving all he has to relieve physical hunger and physical need. Jesus is infinitely concerned for men's bodies, just as he is for their souls.

Here we see the power and the compassion of God going out to meet the many needs of the human situation.

In writing of this passage Edersheim has a lovely thought: he points out that in three successive stages of his ministry, Jesus ended each stage by setting a meal before his people. First, there was the feeding of the five thousand; that came at the end of his ministry in Galilee, for Jesus was never to teach and preach and heal in Galilee again. Second, there was this feeding of the four thousand. This came at the end of his brief ministry to the Gentiles, beyond the bounds of Palestine--first in the districts of Tyre and Sidon and then in the Decapolis. Third and last, there was the Last Supper in Jerusalem, when Jesus came to the final stage of the days of his flesh.

Here indeed is a lovely thought. Jesus always left men with strength for the way; always he gathered men to him to feed them with the living bread. Always he gave them himself before he moved on. And still he comes to us offering us also the bread which will satisfy the immortal hunger of the human soul, and in the strength of which we shall be able to go all the days of our life.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Matthew 15:27

dogs ... "puppies" neut. noun, a diminutive of kúōn (G2965), a dog. A little dog, puppy (Matthew 15:26-27; Mark 7:27-28).

Gill's Exposition of the Whole Bible

And she saith, truth, Lord,.... She owns all that he had said to be true, that he was sent only to the lost sheep of the house of Israel: that she was indeed but a dog, a poor sinful creature, and unworthy of any favour; and that it was not right and fitting that all the children's bread should be taken from them and given to dogs:

yet the dogs eat of the crumbs which fall from their master's table. The Syriac and Persic versions add "and live": thus she wisely lays hold upon and improves in a very beautiful manner, in her own favour, what seemed to be so much against her. It is observed q of the Syrophoenicians in general, that they have all, in their common talk, something ηδυ και κεχαρισμενον "pleasant and graceful", as there is indeed in this smart reply of her's, who was one of that people. She suggests that though the Gentiles were but dogs, and she one of them; yet their common Lord and Master had a propriety in them, and they in him; and were to be maintained and fed, and ought to live, though not in such fulness of favours and blessings, as the Jews, the children of God: nor did she desire their affluence, only that a crumb of mercy might be given her, that her poor daughter might be healed; which was but a small favour, in comparison of the numerous ones he heaped upon the children, the Jews: nor would this be any more detrimental to them, than it is to the children, for the dogs, under the table, to eat of the crumbs that fall.

q Eunapius in Vita Libanii.

Henry's Complete Commentary on the Bible

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

      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,Luke 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, Matthew 15:21; Matthew 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 (Matthew 10:14; Matthew 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 (Matthew 15:14; Matthew 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.Acts 13:46; Acts 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,Matthew 11:21; Matthew 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 (Luke 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,Isaiah 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, Matthew 15:22; Matthew 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, kakos 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 (Matthew 10:5; Matthew 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,1 Peter 1:6; 1 Peter 1:7. This was like God's tempting Abraham (Genesis 22:1), like the angel's wrestling with Jacob, only to put him upon wrestling, Genesis 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,Matthew 15:23; Matthew 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 (Psalms 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 (Psalms 44:23; Jeremiah 14:9; Psalms 22:1; Psalms 22:2); nay, to be angry at them (Psalms 80:4; Lamentations 3:8; Lamentations 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,Hebrews 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 (Acts 3:26), and therefore not immediately interested in it, and entitled to it. Christ was a Minister of the circumcision (Romans 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 (Matthew 15:26; Matthew 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 (Romans 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 (Acts 14:16; Acts 14:17); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans (John 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,Philippians 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,Matthew 7:6; Matthew 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 (Matthew 15:25; Matthew 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, Jeremiah 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," Psalms 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 (Matthew 15:27; Matthew 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 (Judges 13:22; Judges 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,Isaiah 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; Acts 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," Luke 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,Matthew 15:28; Matthew 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,Luke 22:31; Luke 22:32; 2 Corinthians 12:7-9; Romans 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.