CRITICAL NOTES
Matthew 15:21. Departed.—Withdrew (R.V.) for retirement (Mark 7:24). Coasts.—Parts (R.V.). The reference is apparently to the places of Galilee that bordered on the narrow strip of maritime land in which Tyre and Sidon were situated (Morison). Tyre and Sidon.—Phœnician cities, sea-ports, great commercial emporiums, and of great antiquity. They are only about twenty miles apart from one another, Tyre being the more northerly of the two. At the time of our Saviour’s sojourn, they were still in a comparatively flourishing condition (ibid.).
Matthew 15:22. A woman of Canaan.—Called in Mark “a Greek, a Syrophœnician by nation.” The two expressions are identical, for the land of Canaan, literally, the low lands or netherlands, at first applicable to the whole of Palestine, was confined in later times to the maritime plain of Phœnicia (Carr). Vexed with a devil.—St. Mark says the young girl had or was held by an unclean spirit. This clearly puts the case into the same category as that of the boy brought by his father to the foot of the Mount of Transfiguration. The theory which would attribute “possession” always to moral causes in the subjects of it, will not cover these instances. Young people of that age could not be among the desperately wicked in whom Satan ruled through their own evil will. Some terrible physical or hereditary malady was the seat or organ of the demonic power (Laidlaw).
Matthew 15:26. Dogs.—The word used was diminutive in its form and as such pointed not to the wild, unclean beasts that haunt the streets of an Eastern city (Psalms 59:6), but to the tamer animals that were bred in the house and kept as pets (Plumptre).
Matthew 15:27. Truth, Lord: yet.—Yea, Lord: for even (R.V.). The woman catches at the diminutive form which had softened the usual word of scorn, and presses the privilege which it implied (ibid.).
Matthew 15:28. Great is thy faith.—Thus showing that, in the one main point, she was one of the lost sheep of the house of Israel.
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 15:21-28
Jesus in banishment.—Amongst the many striking features in this beautiful story, perhaps the most striking is to be found in the contrast between its beginning and end. At the beginning we find the Saviour again “retiring” (see Matthew 15:21; cf. Matthew 14:13) from where He usually laboured; and going away as far as to the heathen region near “Tyre and Sidon” (Matthew 15:21); and also being anxious, when arrived there, that “no man should know it” (Mark 7:24). These were hardly things to encourage any one in applying to Him for help, least of all a woman who seems to have been brought up in religion as a “Greek” (Mark 7:26), and to have belonged by birth to one of the hostile nations of Canaan (Matthew 15:22). Yet, at the end, we find the Saviour saying even to her, “Be it done to thee as thou wilt.” It will be interesting to notice the succession of steps by which she arrived at that height; and also to trace out the succession of causes to which these advances were due.
I. The succession of steps.—The first step was permission to make known her request. This was conveyed only, it is perfectly true, in a negative way. To some, indeed, at first, this “step” may hardly appear to be at all worthy of being called by that name. When she cried to Him as the “Son of David” to “have mercy upon her,” He answered her not; not even, for the time, by so much as a “word” (Matthew 15:23). Yet, even so, it is to be observed that, in so doing, He did not send her away. If there was no word of direct encouragement, neither was there of despair. Not to answer at all is not to answer “no”—even if we take things at their worst. And this at least, therefore, this woman obtained by this, her first step, viz., that her “right to petition” was not denied. Her next step was that of obtaining an answer; though not, it is true, at first sight of a very encouraging look; and only vouchsafed, even so, in an indirect way. Still it was something to see that the Saviour and His disciples were conferring together about her application and case. Evidently these cries of hers had not been quite without fruit. Still more evident was this when we listen to that which these disciples are saying to Jesus about her. As a matter of fact they are so disturbed by what she is saying that they desire Him earnestly—that they even “beseech” Him—to “send her away” (Matthew 15:23). Even, also, in the answer which He gives to this entreaty, if looked at steadily, though at first it appears as a simple refusal to do anything for her, there is that which, to one in her extremity, has something of encouragement in it. “I was not sent but unto the lost sheep of the house of Israel.” For saying that, after all, is not acquiescing in what the disciples had asked. It is not openly bidding her to “go away” as they had so earnestly asked. It is simply leaving her free, instead, if she so desire it, to go on with her cry. And this, moreover, notwithstanding the fact (made plain as it was by the nature of the Saviour’s reply about her to the disciples) that the exact nature and purport of her cry had been both attended to and perceived. Jesus knew what she was doing when He thus openly refrained from bidding her cease! The third step was obtaining an answer addressed to herself; and that one, also, which though harsh in appearance, carried with it at least an indistinct intimation of hope. “It is not meet to take the children’s bread and cast it to the dogs.” For what was this answer but saying, in effect, that others came first? And what did this mean, on the other side, but that there was something afterwards, if not much, for those who came second. Naturally, therefore, the last step was the highest of all. From this tacit admission to open action was not a very long stride. From allowing that there was room for mercy to actually showing it was but a short step in His eyes. And from showing it at all to showing it fully was hardly anything more. See, I have heard thee! See, here is thy answer! See, it is all thou hast asked for! How like a king to say that!
II. The succession of causes which led to this succession of gains. These would seem to be three. The first, probably, was that singularly open confession of faith with which this “stranger” began. “Have mercy on me, O Lord, Thou Son of David” We know how deeply He was touched by a similar confession soon after on the part of a disciple (Matthew 16:17). How greatly, also, still further on in His story, by something which was equivalent to it of some who were strangers (John 12:20-23). Equally, therefore, in secret would this confession tell on Him now. How could He finally refuse one who thus openly addressed Him as the Saviour of all? A second secret of the success obtained by this woman appears to have lain in her most extraordinary and irrepressible perseverance in prayer. The more the disciples wished her to go away, the less she went, as it were. The less the Saviour said to her, the more she inferred. If He did not answer her when at a distance she would try the effect of being nearer. If mere supplication was not sufficient, she would try adoration as well (Matthew 15:25). If there was anything in His answers to encourage her, she would forget everything except that (see Matthew 11:12). The last cause, and perhaps the strongest of all, was the extraordinary strength of her faith. This was shown, on the one hand, by her humility. Whatever name the Saviour applied to her, she acquiesced in its truth (Matthew 15:27). Herein being a great contrast to that disciple who, because he could not acquiesce in his Master’s description of his weakness, so nearly shipwrecked his faith (Luke 22:32; Matthew 26:33-35). Also, apparently, by her marked discrimination. The “dogs” referred to are thought to have been of that kind only (κυναρίοις) which were admitted into men’s houses. If so, her faith discerned even the atom of hope which that distinction conveyed. Lastly, it was shown by the evidently overwhelming sense which she had of Christ’s power. Even the mighty blessing she was asking from Him (Matthew 15:22) was but a “crumb” unto Him. Hence, therefore, according to the Saviour Himself, the final greatness of her success (Matthew 15:28).
The story teaches us pre-eminently, amongst other things, that none need despair. None need despair:—
1. Because of depth of distress.—What could be worse in that respect than the case relieved here (end of Matthew 15:22).
2. Because of disadvantages of position.—What could be worse—and could be made more of as well—than those found in this case.
3. Because of non-success for a time.—Did ever anything look less like success than this case did for so long? Can anything fuller be even thought of than the success it reached to at last? How often this is the case! (cf. Psalms 27:12-13; Psalms 27:6).
HOMILIES ON THE VERSES
Matthew 15:21-28. Exemplary maternal love.—In this narrative we have exemplary maternal love:—
I. Vicariously suffering.—The actual sufferings of the daughter were perhaps great, but the sufferings which the mother endured by sympathy were greater still. Vicarious sufferings are always great in proportion to the amount of love that one has in his nature. Hence the greatest sufferer on earth was Christ. He bore the sins and “carried the sorrows” of the world.
II. Importunately praying.—“Have mercy,” etc., and “Lord, help me.” Her importunity became more and more intensified as Christ appeared to disregard her case.
1. He was reticent. “He answered her not a word.”
2. He was disparaging. “I am not sent,” etc. And again, “It is not meet to take the children’s bread,” etc. But all this, instead of cooling, only intensified the ardour of her entreaties. The more importunate we are, the more qualified we become to appreciate the mercy we require. Our importunity, whilst it does not influence the Giver, qualifies the receiver for the gift.
III. Gloriously succeeding.—“O woman, great is thy faith,” etc. Why did she succeed? Not because she was importunate, but because her importunity was that of love, and not of selfishness—importunity growing out of an unbounded faith in Christ as the great Deliverer of mankind. Mothers, let the conduct of this mother become your example.—Homilist.
Matthew 15:23. Christ’s apparent indifference—Her request must be won by earnest prayer, “lest the light winning should make light the prize.”—A. Carr, M.A.
Matthew 15:27. Acquiescent yet persistent.—The woman’s remark is admirable and delightful. It is full, indeed, of true theology and real philosophy.
1. She apprehended clearly that it was right that our Lord’s personal ministry should be devoted to the Jews.
2. She apprehended as clearly that He bore a benignant relation to the Gentiles. He was not, in her opinion, a sectarian Saviour.
3. She apprehended also, clearly, that it would not in the least interfere with His ministry in relation to the Jaws, to put forth, by the way, His blessed energy in behalf of such suppliant Gentiles as herself. It would have been altogether different to have asked or wished Him to forsake the land of Palestine, and the people of the Jews, that He might consecrate His ministry exclusively, or even mainly, to Gentile populations.—J. Morison, D.D.
Christ’s word is understood by faith.—He said “No,” but he looked “Yes.”—A. Saphir, D.D.
Matthew 15:28. Discouragement and victory of faith.—All earnest souls have difficulties of some kind in seeking to realise the salvation of the gospel. Faith is tried; and because it is the greatest and best of gifts its trials are sharper and more severe.
1. To distinguish it from mere profession.
2. To show its excellency.
3. To purify it and strengthen it. The case of this woman is a remarkable one. Jesus departs into the coasts of Tyre and Sidon. He touches upon the borders of heathendom, into which His fame as a wonder-worker had penetrated. There is no chance or accident in the kingdom of God. He went there with a purpose, which included this woman and her child.
I. Discouragements.—
1. She was not one of the covenant people.
2. She was not able to bring her afflicted child before Him.
3. Christ’s silence.
4. The disciples are troubled with her loud cries and importunity, and beg Him to dismiss her.
5. Christ’s words, “I am not come,” etc.
6. “It is not meet,” etc.
II. Victory of faith.—
1. She perseveres under all discouragements.
2. She finds (such is the keen insight of true faith) encouragement in the Lord’s words.
3. Christ’s final reply: “O woman,” etc.
Lessons.—
1. Nothing can prevent us receiving the blessing of salvation, but unbelief. This woman a Canaanite.
2. We may bring our absent children and friends to the Lord by prayer and be successful.
3. Christ’s silence is not to be taken as indicating His mind toward us. We need the discipline of silence that we may learn patience and humility. The Lord is sovereign in the bestowal of His mercy.
4. We are not to be deterred by the apparent want of sympathy in disciples.
5. We are not to be deterred by hard or mysterious words or acts of the Lord. Doctrine of election and similar revelations are not to be a stumbling block. The word is, “Him that cometh to Me,” etc.—Jas. Kernahan, M.A., Ph.D., F.G.S.
The Syrophœnicean woman’s great faith.—This faith was great:—
I. In overcoming obstacles.
II. It was implicit trust in Christ’s word for the instantaneous cure of her absent child.
III. It was great in spiritual tact. This is the characteristic excellence on which, doubtless, the Lord’s special encomium here rested. If we are right in our exposition of His action in the case, that it was not feigned refusal, but a needful process by which alone at that point in His mission a soul outside of Israel could be led to Christ, then, the greatness of her faith lay in the quick-witted tact with which the woman perceived and accepted her relationship to the world’s Redeemer.—Prof. Laidlaw, D.D.
The true Christ.—Hours and hours Fritz and I spoke of Dr. Luther, and what he had done for us both; more, perhaps, for Fritz than even for me, because he had suffered more. It seems to me as if we and thousands besides in the world had been worshipping before an altar-picture of our Saviour, which we had been told was painted by a great master after a heavenly pattern. But all we could see was a grim, hard, stern countenance of one sitting on a judgment throne; in his hand lightnings, and worse lightnings buried in the cloud of his severe and threatening brow. And then, suddenly, we heard Dr. Luther’s voice behind us, saying, in his ringing, inspiriting tones, “Friends, what are you doing? That is not the right painting. These are only the boards which hide the Master’s picture.” And so saying, he drew aside the terrible image on which we had been hopelessly gazing, vainly trying to read some traces of tenderness and beauty there. And all at once the real picture was revealed to us, the picture of the real Christ, with the look on His glorious face which He had on the cross, when He said of His murderers, “Father, forgive them; they know not what they do”; and to His mother, “Woman, behold thy son”; or to the sinful woman who washed his feet, “Go in peace.”—Chronicles of the Schönberg-Cotta Family.