I thought i'd contribute some thoughts on these passages from Various commentaries:
Mat 15:22 - And behold a woman of Canaan,.... That is, of Phoenicia, which was called Canaan; so Shaul, the son of a Canaanitish woman, is, by the Septuagint in Exo_6:15 called the son of a Phoenician; and the kings of Canaan are, by the same interpreters in Jos_5:1 called kings of Phoenicia: hence this woman is by Mark said to be a Greek, that is, a Gentile, as the Jews used to call all of another nation, and a Syrophenician, being a native of Phoenicia, called Syrophenician; because it bordered upon Syria, and had been formerly a part of it, by conquest: so Cadmus, who is reported to have first brought letters from Phoenicia to Greece, is called (i) a Syrophenician merchant. Came out of the same coasts; being an inhabitant, it is very likely, either of Tyre or Sidon: this shows that Christ did not go into these places, but only to the borders of them, since she is said to come out of them to him; who, having heard of him, and the miraculous cures wrought by him, and being informed that he was near, at such a place, as the Persic version says, "suddenly came forth out of a corner"; and the Ethiopic reads it, "out of the mountains thereof"; and made to the house where he was privately retired, and would have hid himself, as Mark suggests,
and cried unto him; with a loud voice, with much vehemency, being in great distress,
saying, have mercy on me; meaning, by curing her daughter, with whose case she was so much affected, that she made it, as it were, her own:
O Lord, thou son of David. The first of these characters expresses her faith in his power, dominion, and government, that all persons and things, and so all diseases were at his command, and control; and that being Lord of all, he could remove them at his pleasure: the other shows her knowledge and belief of him, as the Messiah, that being a name by which he was usually known by the Jews; See Gill on Mat_1:1 and which she, though a Gentile, might come at the knowledge of, either through being a proselyte to the Jewish religion, or through a general report which might reach, especially the neighbouring nations, that the Jews expected a wonderful deliverer to arise among them, under this character of the son of David; and from what she had heard of him, she concluded he must be the person.
My daughter is grievously vexed with a devil, which had took possession of her, and most grievously afflicted her: and her request to him was, that he would cast him out of her: believing he had power so to do, without seeing or touching her, only by a word speaking: her faith was like that of the centurion's.
(i) Lucian. Dialog. Deor. Coneil. sect. 2,
Mat 15:23 - But he answered her not a word,.... Not that he did not hear her, or that he despised either her person or petition, or that he was not moved with it; but to continue her importunity, and try her faith, and make it manifest: for like reasons the Lord does not always, and immediately, answer the requests of his people. This giving her no answer, either that he would, or would not help her, carried in it a tacit repulse of her, and a denial of assistance to her; and it seems as if she did for a while desist from her application to him, and betook herself to his disciples to plead with him for her:
and his disciples came; to the house where he was; who, it seems by this, had been elsewhere;
and besought him, saying, send her away; not in any shape, with any sort of answer, without curing her daughter, or without a promise of a cure; no, they desired she might be dismissed, with a grant of her request, to her entire satisfaction, as appears from Christ's answer: the reason they give is,
for she crieth after us; not only because she was troublesome to them, was importunate with them, and would take no denial from them: she followed them wherever they went; there was no getting rid of her: but also, because her case was so moving, was delivered in such an affecting manner, and her cries were piercing, that they could not bear them; and therefore entreat him, that he would relieve, and dismiss her.
Mat 15:24 - But he answered, and said,.... To his disciples, who knew how limited their commission was, that they were not to go into the way of the Gentiles, not to preach to them, nor perform miracles among them; and therefore could not reasonably expect that either the woman, or they, on her behalf, should succeed in this matter.
I am not sent, but to the lost sheep of the house of Israel; as a priest, or as a Saviour and Redeemer, he was sent to make satisfaction and atonement for the sins of all God's elect, and to obtain eternal redemption and salvation for all of them, whether Jews or Gentiles; but as a prophet, in the discharge of his own personal ministry, he was sent by his Father only to the Jews; he was the "minister of the circumcision", Rom_15:8 that is, a minister to the circumcised Jews; he was sent only to preach the Gospel to them, and work miracles among them, in proof of his Messiahship; and upon their rejection of him, then his apostles were to be sent among the Gentiles; but he himself was sent only to the Jews, here styled "the lost sheep of the house of Israel": by "the house of Israel", is meant the whole body of the Jewish nation, so called from Israel, the name of Jacob their father, from whom they sprung; and by the "lost sheep" of that house, are more especially designed the elect of God among them: for though all the individuals of that house were "lost" persons, considered in Adam, and in themselves, as the rest of mankind, and Christ, in the external ministry of the word, was sent to preach to them all; yet the elect of God are only "sheep": they are the sheep of Christ, of his pasture, and of his hand, whom he has the particular care and charge of; and who, in their natural state, are lost and straying, and could never find their way, or recover themselves from their lost state in Adam, and by their own transgressions; but he came to seek, and to save them, and to these his ministry was powerful and efficacious.
Mat 15:25 - Then came she and worshipped him,.... She followed the disciples into the house; and perceiving another repulse by Christ's answer to them, she pushes on, through all discouragements; her faith grows stronger, and her importunity greater: she had called Christ Lord, and the son of David before, but now she worships him as God:
Saying, Lord help me; a short petition, but what fully and fitly expressed her case: the object she prays unto is the Lord, by which she owns his sovereignty, dominion, and power: the request she makes is for "help", signifying that her case required it; that it was such, that she could not help herself, nor any creature help her, only he, which she firmly believed; and though it was her daughter, and not she herself, that was so miserably afflicted; yet such was her sympathy, love, and affection to her, that she makes the case her own, and calls helping her daughter, helping herself; for her daughter being relieved, she would be made easy.
Mat 15:26 - But he answered, and said,.... To the woman, as the Persic version reads it, and the sense requires:
it is not meet to take the children's bread, and to cast it to dogs; which he said, to try her faith the more, and make it the more illustrious; and that not so much from his own sense of things, as in the language of the Jewish people, and which she might not be a stranger to. By "the children", are meant the Jews, to whom the adoption belonged; who, as a nation and people, were the children of God in a large sense; being distinguished by many blessings and favours, which others had not, and being under the more peculiar care and notice of God; not that all of them were the children of God by special grace: by "the bread"; which belonged to them, is meant the external ministry of the word, and the miracles of Christ wrought among them: and particularly such outward favours which related to the good of the bodies of men, by healing their diseases, and dispossessing them of devils: and by "the dogs" are designed the Gentiles, so called by the Jews in a way of contempt, because of their ignorance, idolatry, and impurity. Christ here speaks not his own mind, as if he reproached the Gentiles, and held them in scorn and contempt, but uses the common dialect of the people; and which, this woman, living upon the borders of the Israelitish nation, was acquainted with; so that it was not so shocking and surprising, or quite so discouraging, as it would otherwise have been. The Jewish doctors say (k), that the idolatrous Gentiles are not called men, that they are comparable to the beasts or the field (l), to oxen, rams, goats (m), and asses (n): the foetus in the bowels of a Canaanitish servant, they say (o),
"ymd hmhb yemb dlwk, "is like the foetus in the bowels of a beast".''
Take the following passage, as an illustration of this, and as a further proof of the Jews calling the Gentiles dogs (p).
"A king provides a dinner for the children of his house; whilst they do his will they eat their meat with the king, and he gives to the dogs the part of bones to gnaw; but when the children of the house do not do the king's pleasure, he gives the dogs the dinner, and the bones to them: even so: while the Israelites do the will of their Lord, they eat at the king's table, and the feast is provided for them, and they of their own will give the bones to the Gentiles; but when they do not do the will of their Lord, lo! the feast is לכלבי, "for the dogs", and the bones are their's.''
And a little after,
""thou preparest a table before me"; this is the feast of the king; "in the presence of mine enemies"; אינון כלבי, "these are the dogs" that sit before the table, looking for their part of the bones.''
In which may be clearly discerned the distinction between children and dogs, and the application of the one to the Jews, and the other to the Gentiles, and the different food that belongs to each: and hence it is easy to see from whom Christ borrowed this expression, and with what view he made use of it.
(k) T. Bab. Bava Metzia, fol. 114. 2. Zohar in Exod. fol. 35. 4. Tzeror Hammor, fol. 1. 4. (l) Zohar in Gen. fol. 31. 1. & 34. 1. 2. (m) Jarchi in Gen. 15. 10. (n) T. Bab. Kiddushin, fol. 68. 1. (o) lb. fol. 69. 1. (p) Zohar in Exod. fol. 63. 1, 2. Vid. Tzeror Hammor, fol. 147. 4.
Mat 15:27 - 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.
Mat 15:28 - Then Jesus answered, and said unto her,.... As one surprised at the strength of her faith, and the clearness and justness of her pious reasoning; and not concealing himself, and the designs of grace, any longer from her, breaks out in great admiration of her, saying,
O woman, great is thy faith! He seems surprised, that she, a woman, and a poor Gentile, should express such strong faith in him; calling him Lord, owning him to be the Messiah, worshipping him as God, believing him able to do what could not be done by human art; and though she met with such repulses, and even called a dog, yet still continued importunate with him, believing she should succeed:
be it unto thee even as thou wilt; let thy daughter be healed, as thou desirest, and in the way, and at the very time thou wouldst have it:
and her daughter was made whole from that very hour: power went forth from Christ, and dispossessed the devil; so that when she came home, as Mark observes, she found her daughter lying on the bed, quiet, and easy, and perfectly well. The conduct of our Lord towards this woman, and her behaviour under it, do, in a very lively manner, represent the methods which God sometimes takes with his people, when they apply to him in their distress; and the nature and actings of their faith upon him: as she, when she first applied to Christ for mercy and help, had not sword of answer given her; so sometimes they cry, and the Lord turns a deaf ear, or seems not to hear, and, in their apprehension of things, has covered himself with a cloud, that their prayer should not pass through; however, an immediate answer is not returned; yea, when others interpose on their behalf, and entreat for them, yet no favourable answer is returned, as was not by Christ to his disciples, when they besought him on this woman's account: and yet, notwithstanding all this, as she, they are not discouraged, but ply the throne of grace with fresh suits, acknowledge that the worst of names and characters belong to them: that they are unworthy of the least of mercies, and should be content with the crumbs of divine favour, but cannot go away without a blessing; they lay hold on every word of God, and hastily catch at it, and improve everything in their own favour, that faith can come at, and so, in the issue, succeed in their requests: effectual, fervent, and importunate prayer, the prayer of faith availeth much with God.
