Opening
Matthew 15:21-22.
Matthew 15:21-22.
Jesus left that place and withdrew to the region of Tyre and Sidon. A Canaanite woman from that area came to Him and cried out, saying, "Have mercy on me, Lord, Son of David; my daughter is severely tormented by a demon."
And Jesus went thence, and departed into the coasts of Tyre and Sidon. 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.
Mark says that He could not be hidden, even though He had entered into the house. So why did He go to those regions at all? After He had freed them from the observance of food laws, He then proceeded to open a door to the Gentiles as well, moving forward in proper order—just as Peter, after first being instructed to abolish this law, was sent to Cornelius.
But Mark says, that He could not be hid, Mark 7:24 though He had entered into the house. And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius.
But if someone should ask, "How is it that while He tells His disciples, 'Do not go into the way of the Gentiles,' He Himself admits her?" first, our reply would be that what He commanded His disciples to do was not something He Himself was also bound by; second, that He did not go there in order to preach, which Mark also suggests when he says that He even hid Himself, yet was not concealed.
But if any one should say, How then, while saying to His disciples, Go not into the way of the Gentiles, does He Himself admit her? first, this would be our reply, that what He enjoined upon His disciples, He was not Himself also tied to; secondly, that not in order to preach did He depart; which indeed Mark likewise intimating said, He even hid Himself, yet was not concealed.
For just as not hastening to them first was part of the regular pattern of His actions, so driving them away when they came to Him would have been inconsistent with His love for humanity. For if those who are fleeing ought to be pursued, how much more should those who are pursuing not be avoided.
For as His not hastening to them first was a part of the regular course of His proceedings, so to drive them away when coming to Him was unworthy of His love to man. For if the flying ought to be pursued, much more ought the pursuing not to be avoided.
See how worthy this woman is of every benefit. She did not even dare to come to Jerusalem, fearing and considering herself unworthy. If this were not the reason, she would have come there, as is clear both from her present earnestness and from her coming out of her own territory.
See at any rate how worthy this woman is of every benefit. For she dared not even come to Jerusalem, fearing, and accounting herself unworthy. For were it not for this, she would have come there, as is evident both from her present earnestness, and from her coming out of her own coasts.
Some people, interpreting this as an allegory, say that when Christ left Judea, then the church dared to approach Him, she too coming out from her own borders. For it is written, "Forget your own people and your father's house." Both Christ went out from His borders, and the woman out of her borders, and so it became possible for them to meet each other. This is why He says, "Behold, a woman of Canaan coming out of her own borders."
And some also taking it as an allegory say, that when Christ came out of Judea, then the church ventured to approach Him, coming out herself also from her own coasts. For it is said, Forget your own people and your father's house. For both Christ went out of His borders, and the woman out of her borders, and so it became possible for them to fall in with each other: thus He says, Behold a woman of Canaan coming out of her own coasts.
The evangelist speaks against the woman in order to highlight her remarkable deed and celebrate her virtue all the more. For when you hear of a Canaanite woman, you should remember those wicked nations who completely overthrew the very laws of nature. And when you recall these things, consider also the power of Christ's coming. For those who were driven out so they would not corrupt any Jews turned out to be so much better disposed than the Jews that they even came out from their own territories to approach Christ, while the Jews were driving Him away even when He came to them.
The evangelist speaks against the woman, that he may show forth her marvellous act, and celebrate her praise the more. For when you hear of a Canaanitish woman, you should call to mind those wicked nations, who overset from their foundations the very laws of nature. And being reminded of these, consider also the power of Christ's advent. For they who were cast out, that they might not pervert any Jews, these appeared so much better disposed than the Jews, as even to come out of their coasts, and approach Christ; while those were driving Him away, even on His coming unto them.
Having come to Him, she says nothing else but "Have mercy on me," and by her cry draws many spectators around them. For it was truly a pitiful sight to see a woman crying out in such great affliction, and that woman a mother, pleading for a daughter, and for a daughter in such a terrible condition. She did not even dare to bring the possessed girl into the Master's sight but left her lying at home while she herself made the plea.
2. Having then come unto Him, she says nothing else, but Have mercy on me, and by her cry brings about them many spectators. For indeed it was a pitiful spectacle to see a woman crying aloud in so great affliction, and that woman a mother, and entreating for a daughter, and for a daughter in such evil case: she not even venturing to bring into the Master's sight her that was possessed, but leaving her to lie at home, and herself making the entreaty.
She only tells of her suffering and says nothing more. She does not drag the physician to her house like that nobleman did, saying, "Come and lay your hand upon her," and "Come down before my child dies."
And she tells her affliction only, and adds nothing more; neither does she drag the physician to her house, like that nobleman, saying, Come and lay your hand upon her, and, Come down ere my child die.
She describes both her disaster and the severity of the illness, then appeals to the Lord's mercy and cries out loudly. She does not say, "Have mercy on my daughter," but "Have mercy on me." For the daughter is unaware of her disease, but I am the one who suffers her countless troubles. My disease comes with full awareness, my madness with perception of itself.
But having described both her calamity, and the intensity of the disease, she pleads the Lord's mercy, and cries aloud; and she says not, Have mercy on my daughter, but, Have mercy on me. For she indeed is insensible of her disease, but it is I that suffer her innumerable woes; my disease is with consciousness, my madness with perception of itself.
But He answered her not a word.
2. But He answered her not a word. Matthew 15:23
What is this new and strange thing? The Jews in their perverseness He leads on, and when they blaspheme He still appeals to them, and when they tempt Him He does not dismiss them; but to this woman, who runs to Him and entreats and begs Him, who had been educated neither in the law nor in the prophets and yet shows such great reverence—to her He does not even grant an answer.
What is this new and strange thing? The Jews in their perverseness He leads on, and blaspheming He entreats them, and tempting Him He dismisses them not; but to her, running unto Him, and entreating, and beseeching Him, to her who had been educated neither in the law, nor in the prophets, and was exhibiting so great reverence; to her He does not vouchsafe so much as an answer.
Who would not have been offended by this, seeing the facts so contrary to what they had heard? For though people had heard that He went about the villages healing, when she came to Him, He completely rejected her. And who would not have been moved by her affliction and by the plea she made for her daughter in such a terrible state? For she did not approach Him as though she were worthy, nor as though demanding what was owed to her—instead, she begged to receive mercy and simply gave a pitiful account of her own suffering. Yet she was not considered worthy of even an answer.
Whom would not this have offended, seeing the facts so opposite to the report? For whereas they had heard, that He went about the villages healing, her, when she had come to Him, He utterly repels. And who would not have been moved by her affliction, and by the supplication she made for her daughter in such evil case? For not as one worthy, nor as demanding a due, not so did she approach Him, but she entreated that she might find mercy, and merely gave a lamentable account of her own affliction; yet is she not counted worthy of so much as an answer.
Many of the hearers were perhaps offended, but she was not offended. And why do I speak only of the hearers? I think that even the disciples themselves must have been somewhat affected by the woman's affliction, and were greatly troubled and discouraged.
Perhaps many of the hearers were offended, but she was not offended. And why say I, of the hearers? For I suppose that even the very disciples must have been in some degree affected at the woman's affliction, and have been greatly troubled, and out of heart.
However, even in this difficult situation they did not dare to say, "Grant her this favor." Instead, "His disciples came and besought Him, saying, Send her away, for she cries after us." We too, when we want to persuade someone, often say the opposite of what we mean.
Nevertheless not even in this trouble did they venture to say, Grant her this favor, but, His disciples came and besought Him, saying, Send her away, for she cries after us. For we too, when we wish to persuade any one, oftentimes say the contrary.
But Christ says, I am not sent, but unto the lost sheep of the house of Israel. Matthew 15:24
But Christ says, I am not sent, but unto the lost sheep of the house of Israel. Matthew 15:24
What did the woman do after she heard this? Did she stay silent and give up? Did she ease off in her intensity? Not at all—she became even more persistent. But we are not like that. When we don't get what we ask for, we give up, when we should actually become more urgent.
What then did the woman, after she heard this? Was she silent, and did she desist? Or did she relax her earnestness? By no means, but she was the more instant. But it is not so with us; rather, when we fail to obtain, we desist; whereas it ought to make us the more urgent.
Who wouldn't have been thrown into confusion by what was said then? His silence alone would have been enough to make her lose hope, but His answer did so much more. To see even those who were pleading on her behalf in complete confusion, and to hear that what she was asking for was actually impossible—this was enough to plunge her into overwhelming despair.
And yet, who would not have been driven to perplexity by the word which was then spoken? Why His silence were enough to drive her to despair, but His answer did so very much more. For together with herself, to see them also in utter perplexity that were pleading with her, and to hear that the thing is even impossible to be done, was enough to cast her into unspeakable perplexity.
Yet the woman was not perplexed. When she saw that her advocates were getting nowhere, she made herself shameless with a noble kind of shamelessness.
Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness.
For whereas before she had not dared to come into sight (for it is said she cries out after us), when one might expect her to withdraw even further in complete despair, at that very moment she comes closer and worships, saying, "Lord, help me."
For whereas before this she had not ventured so much as to come in sight (for she cries, it is said, after us), when one might expect that she should rather depart further off in utter despair, at that very time she comes nearer, and worships, saying, Lord, help me. Matthew 15:25
What is this, woman? Do you have greater confidence than the apostles? More abundant strength? She says, "Confidence and strength, by no means; in fact, I am full of shame. Yet I put forward my very shamelessness as my plea; He will respect my boldness." And what does this mean? Didn't you hear Him saying, "I am not sent but to the lost sheep of the house of Israel"? She says, "I heard, but He Himself is Lord." That is why she did not say "Entreat and beseech," but rather "Help me."
What is this, O woman? Have you then greater confidence than the apostles? More abundant strength? Confidence and strength, says she, by no means; nay, I am even full of shame. Yet nevertheless my very shamelessness do I put forward for entreaty; He will respect my confidence. And what is this? Heardest thou not Him saying, I am not sent but unto the lost sheep of the house of Israel? I heard, says she, but He Himself is Lord. Wherefore neither did she say, Entreat and beseech, but, Help me.
What then does Christ say? Not even with all this was He satisfied, but He makes her confusion even more intense again, saying,
3. What then says Christ? Not even with all this was He satisfied, but He makes her perplexity yet more intense again, saying,
It is not right to take the children's bread and throw it to the dogs. Matthew 15:26
It is not meet to take the children's bread and to cast it to the dogs. Matthew 15:26
When He finally granted her a word, He struck her more sharply than He had by His silence. He no longer referred the matter to someone else or said "I am not sent," but the more urgently she pressed her plea, the more forcefully He intensified His refusal. And He no longer called them sheep, but children, and called her a dog.
And when He vouchsafed her a word, then He smote her more sharply than by His silence. And no longer does He refer the cause to another, nor say, I am not sent, but the more urgent she makes her entreaty, so much the more does He also urge His denial. And He calls them no longer sheep, but children, and her a dog.
What then does the woman say? She shapes her plea from His very own words. "Even if I am a dog," she said, "I am not an outsider."
What then says the woman? Out of His own very words she frames her plea. Why, though I be a dog, said she, I am not an alien.
Christ was right to say, "For judgment am I come." The woman displays great self-control and demonstrates complete endurance and faith, and this even while receiving insult. But they, though courted and honored, repay it with the opposite.
Justly did Christ say, For judgment am I come. John 9:32 The woman practises high self-command, and shows forth all endurance and faith, and this, receiving insult; but they, courted and honored, requite it with the contrary.
She says, "I also know that food is necessary for the children, yet I am not forbidden, even though I am a dog. For if it were unlawful to receive anything, it would not be lawful to partake of the crumbs either. But if those who partake ought to receive even a small portion, then I am not forbidden, even though I am a dog. In fact, on this very ground I am most certainly a partaker—precisely because I am a dog."
For, that food is necessary for the children, says she, I also know; yet neither am I forbidden, being a dog. For were it unlawful to receive, neither would it be lawful to partake of the crumbs; but if, though in scanty measure, they ought to be partakers, neither am I forbidden, though I be a dog; nay, rather on this ground am I most surely a partaker, if I am a dog.
With this purpose in mind, Christ put her off, for He knew she would say this. For this reason He refused to grant her request, so that He might display her great self-control.
With this intent did Christ put her off, for He knew she would say this; for this did He deny the grant, that He might exhibit her high self-command.
For if He had not intended to give, He would not have given it later, nor would He have silenced her again. But just as He does in the case of the centurion, saying, "I will come and heal him," so that we might learn the godly fear of that man and hear him say, "I am not worthy that You should come under my roof;" and just as He does in the case of the woman with the flow of blood, saying, "I perceive that virtue has gone out of me," so that He might make her faith known; and just as in the case of the Samaritan woman, so that He might show how even when reproved she does not give up—so also here, He did not want such great virtue in the woman to be hidden. His words were not spoken as an insult, then, but were calling her forth and revealing the treasure stored up in her.
For if He had not meant to give, neither would He have given afterwards, nor would He have stopped her mouth again. But as He does in the case of the centurion, saying, I will come and heal him, Matthew 8:7 that we might learn the godly fear of that man, and might hear him say, I am not worthy that You should come under my roof; Matthew 8:8 and as He does in the case of her that had the issue of blood, saying, I perceive that virtue has gone out of me, Luke 8:46 that He might make her faith manifest; and as in the case of the Samaritan woman, that He might show how not even upon reproof she desists: John 4:18 so also here, He would not that so great virtue in the woman should be hid. Not in insult then were His words spoken, but calling her forth, and revealing the treasure laid up in her.
But I ask you to consider not only her faith but also her humility. For He had called the Jews children, but she was not satisfied with this—she even called them masters. She was so far from being troubled by the praises given to others.
But do thou, I pray you, together with her faith see also her humility. For He had called the Jews children, but she was not satisfied with this, but even called them masters; so far was she from grieving at the praises of others.
She says, "Why, even the dogs eat the crumbs that fall from their master's table." Matthew 15:27
Why, the dogs also, says she, eat of the crumbs that fall from their master's table. Matthew 15:27
Do you see this woman's wisdom? She didn't dare to speak a single word against it. She wasn't provoked by the praise given to others, and she wasn't offended by the insult. Do you see her perseverance? He said, "It is not right," and she replied, "True, Lord." He called them children, but she called them masters. He used the term "dog," but she also added the dog's behavior. Do you see this woman's humility?
Do you see the woman's wisdom, how she did not venture so much as to say a word against it, nor was stung by other men's praises, nor was indignant at the reproach? Do you see her constancy? He said, It is not meet, and she said, Truth, Lord; He called them children, but she masters; He used the name of a dog, but she added also the dog's act. Do you see this woman's humility?
Listen to the proud language of the Jews: "We are Abraham's descendants and have never been slaves to anyone" (John 8:33), and "We are born of God" (John 8:41). But this woman spoke differently. Instead, she called herself a dog and them masters, and because of this she became a child. So what does Christ say? "O woman, great is your faith" (Matthew 15:28).
Hear the proud language of the Jews. We be Abraham's seed, and were never in bondage to any man; John 8:33 and, We be born of God. John 8:41 But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child. What then says Christ? O woman, great is your faith. Matthew 15:28
Yes, this is why He delayed responding to her—so that He might publicly declare this statement and honor the woman.
Yea, therefore did He put her off, that He might proclaim aloud this saying, that He might crown the woman.
Your request will be granted just as you desire. Now what He is saying means this: Your faith is indeed capable of accomplishing even greater things than these; nevertheless, your request will be granted just as you desire.
Be it unto you even as you will. Now what He says is like this: Your faith indeed is able to effect even greater things than these; nevertheless, Be it unto you even as you will.
This was similar to the voice that said, "Let there be heaven," and it came into being.
This was akin to that voice that said, Let the Heaven be, and it was. Genesis 1:3
And her daughter was completely healed from that very moment.
And her daughter was made whole from that very hour.
Do you see how this woman also played a significant role in her daughter's healing? Christ didn't say, "Let your little daughter be made whole," but rather, "Great is your faith, be it unto you even as you will"—to teach you that these words weren't spoken carelessly or as mere flattery, but that her faith had great power.
Do you see how this woman too contributed not a little to the healing of her daughter? For to this purpose neither did Christ say, Let your little daughter be made whole, but, Great is your faith, be it unto you even as you will; to teach you that the words were not used at random, nor were they flattering words, but great was the power of her faith.
The sure proof and demonstration of this, however, He left to the outcome of events. Her daughter was accordingly healed immediately.
The certain test, however, and demonstration thereof, He left to the issue of events. Her daughter accordingly was straightway healed.
Notice, I ask you, how when the apostles had failed and did not succeed, this woman succeeded. Such a great thing is persistence in prayer. Yes, He would even rather be asked by us, guilty as we are, on behalf of those who belong to us, than by others on our behalf. And yet they had more freedom to speak, but she showed much endurance.
But mark thou, I pray you, how when the apostles had failed, and had not succeeded, this woman had success. So great a thing is assiduity in prayer. Yea, He had even rather be solicited by us, guilty as we are, for those who belong to us, than by others in our behalf. And yet they had more liberty to speak; but she exhibited much endurance.
And through the outcome He also justified Himself to His disciples for the delay, and showed that He had good reason not to agree to their request.
And by the issue He also excused Himself to His disciples for the delay, and showed that with reason He had not assented to their request.
Jesus left that place and came near the sea of Galilee. He went up into the mountain and sat down there. Large crowds came to Him, bringing with them people who were lame, blind, maimed, and mute. They laid them at His feet, and He healed them. As a result, the crowds were amazed when they saw mute people speaking, maimed people made whole, lame people walking, and blind people seeing, and they gave glory to the God of Israel.
4. And Jesus departed from thence, and came near unto the sea of Galilee; and went up into the mountain, and sat down there. And great multitudes came unto Him, having with them those that were lame, blind, maimed, dumb; and cast them at His feet; and He healed them, insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, and they glorified the God of Israel.
Now He goes about on His own, and now He sits waiting for the sick, and has the lame brought up to the mountain. And they no longer even touch His garment, but advance to a higher level, being laid at His feet. They showed their faith in two ways: first, by going up the mountain even though they were lame, and second, by wanting nothing more than simply to be laid at His feet.
Now He goes about Himself, now sits awaiting the diseased, and has the lame brought up unto the mountain. And no longer do they touch so much as His garment, but advance a higher step, being cast at His feet: and they showed their faith doubly, first, by going up into the mountain though lame, then by wanting nothing else but to be cast at His feet only.
The marvel was great and extraordinary: those who had been carried were walking, and the blind no longer needed anyone to lead them by the hand. Indeed, both the large number of those healed and the ease of their cure amazed them.
And great was the marvel and strange, to see them that were carried walking, the blind needing not any to lead them by the hand. Yea, both the multitude of the healed, and the facility of their cure amazed them.
Do you see how He healed the woman with so much delay, but healed these people immediately? It was not because they are better than she is, but because she is more faithful than they are. Therefore, in her case He defers and delays in order to show her perseverance; but to these He gives the gift immediately, silencing the unbelieving Jews and removing from them every excuse. For the greater the favors someone has received, the more he is liable to punishment if he remains insensitive and the very honor does not make him any better. Therefore you also see that the rich, when they prove wicked, are punished more than the poor, for not being softened even by their prosperity. For do not tell me that they gave alms. Even if they gave, but not in proportion to their wealth, they will not escape; for our alms are judged not by the amount of our gifts, but by the generosity of our heart. But if these suffer punishment, much more will those who are eager about unnecessary things—who build houses of two and three stories, but despise the hungry; who give attention to greed, but neglect almsgiving.
Do you see, how the woman indeed He healed with so much delay, but these immediately? Not because these are better than she is, but because she is more faithful than they. Therefore, while in her case He defers and delays, to manifest her constancy; on these He bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favors one has received, so much the more is he liable to punishment, if he be insensible, and the very honor make him no better. Therefore you see the rich also proving wicked, are more punished than the poor, for not being softened even by their prosperity. For tell me not that they gave alms. Since if they gave not in proportion to their substance, not even so shall they escape; our alms being judged not by the measure of our gifts, but by the largeness of our mind. But if these suffer punishment, much more they that are eager about unnecessary things; who build houses of two and three stories, but despise the hungry; who give heed to covetousness, but neglect almsgiving.
Since the discussion has turned to almsgiving, let me now return to the argument I was making three days ago about generosity, which I left unfinished. You remember that when I was recently speaking about vanity regarding your shoes, that useless concern, and the excessive luxury of young people, my discussion moved from almsgiving to those criticisms directed at you. What points were raised at that time? That almsgiving is a kind of skill, having its workshop in Heaven and having as its teacher not man, but God. Then, examining what is a genuine skill and what is not, we came across pointless labors and harmful practices, among which we also mentioned this business concerning people's shoes.
5. But since the discourse has fallen on almsgiving, come then, let us resume again today that argument, which I was making three days ago concerning benevolence, and left unfinished. You remember, when lately I was speaking of vanity about your shoes, and of that empty trouble, and the luxury of the young, that it was from almsgiving that our discourse passed on to those charges against you. What were the matters then at that time brought forward? That almsgiving is a kind of art, having its workshop in Heaven, and for its teacher, not man, but God. Then inquiring what is an art, and what not an art, we came upon fruitless labors, and evil devices, among which we made mention also of this art concerning men's shoes.
Have you recalled it to mind? Come now, let us today also resume what we said then, and let us show how almsgiving is an art, and better than all arts. For if the distinctive feature of art is to produce something useful, and nothing is more useful than almsgiving, then very clearly this is both an art, and better than all arts. For it makes for us not shoes, nor does it weave garments, nor build houses that are made of clay; but it obtains eternal life for us, and rescues us from the hands of death, and shows us glorious in both this life and the next, and builds the dwellings that are in heaven, and those eternal habitations.
Have ye then recalled it to mind? Come now, let us today also resume what we then said, and let us show how almsgiving is an art, and better than all arts. For if the peculiarity of art is to issue in something useful, and nothing is more useful than almsgiving, very evidently this is both an art, and better than all arts. For it makes for us not shoes, nor does it weave garments, nor build houses that are of clay; but it procures life everlasting, and snatches us from the hands of death, and in either life shows us glorious, and builds the mansions that are in Heaven, and those eternal tabernacles.
This keeps our lamps from going out and prevents us from appearing at the wedding wearing filthy clothes. Instead, it washes them and makes them purer than snow. For even though your sins are as scarlet, I will make them white as snow. Do not send them away hungry, or they may faint on the road.
This suffers not our lamps to go out, nor that we should appear at the marriage having filthy garments, but washes them, and renders them purer than snow. For though your sins be as scarlet, I will make them white as snow. not send them away fasting, lest they faint in the way.