The theme of opposition continues from the Parables about the Kingdom. Jesus' reaction to opposition by Israel's leaders was to withdraw (cf. 10:23). Matthew recorded Him doing this twice in this section. The first instance of opposition came from the people among whom Jesus had grown up in Nazareth (13:54-58). The second came from the Roman leadership of the area in which Jesus was ministering (14:1-12). Both sections show that opposition to Jesus was intense, from the Jewish common people to the Roman nobility.
Having experienced strong rejection from the common people and from the nation's political leaders, Jesus withdrew to train His disciples further. In view of the coming conflict they needed stronger faith in Him. Jesus cultivated their faith with two miracles.
This short section summarizes Jesus' public ministry at this stage of His ministry. It shows that even though Jesus was withdrawing from unbelievers (13:54-14:12) and giving special attention to the training of His disciples (14:13-33), He still had time to minister to people who were in need.
Gennesaret was a plain to the northwest of the Sea of Galilee. The crowds recognized Jesus instantly when He got out of the boat, and they brought all types of needy people to Him for healing (cf. 3:5; 4:24). The woman with the hemorrhage had obtained healing from Jesus after touching the fringe of His cloak (9:20-22). Now many others pressed on Him with similar faith and found healing (v. 36). The faith of these people contrasts with the faith of the disciples in the boat that was much greater.
These few verses do three things. They show the continuing broad appeal of Jesus' ministry (cf. 4:23-25; 8:16; 9:35-36). They show that Jesus continued to minister to the multitudes even though He concentrated His ministry on His disciples. Third, Jesus showed no concern with becoming ritually unclean through his contacts with the common people. He made people clean rather than becoming unclean with these contacts. This last feature sets the stage for the confrontation over clean and unclean in the next section (15:1-20).
Matthew recorded another round of opposition, withdrawal and disciple training, and public ministry (ch. 15). His repetition of this pattern highlights the chief features of this stage of Jesus' ministry. This second round also reveals growth in each area of ministry. There is greater opposition, greater faith, and greater help for the multitudes than Matthew recorded previously.
This controversy with the Pharisees and scribes is sharper and more theological than Jesus' earlier confrontations with these critics. Jesus also explained His view of the law more clearly than before.
As previously, opposition led Jesus to withdraw to train His disciples (cf. 14:13-33). The response of the woman in this story to Jesus contrasts with that of the 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.
15:21 Matthew used the key word "withdrew"many times (cf. 2:12, 22; 4:12; 12:15; 14:13). Tyre and Sidon stood on the Mediterranean coast about 30 and 50 miles north of Galilee respectively. This was pagan Gentile territory.
15:22 Matthew introduced this extraordinary story with an extraordinary word, "Behold."604By describing this woman as a Canaanite the writer drew attention to the fact that she was a descendant of Israel's ancient enemies. She came out from that region in the sense that she left her home to meet Jesus. Her use of "Lord"was probably only respectful.605However by calling Him the Son of David she clearly expressed belief that He was Israel's promised Messiah who would heal His people (cf. 9:27; 12:23).
"She plainly reveals that she has knowledge of the Messianic hopes of Israel and had heard that they were being connected with Jesus as the promised great descendant of King David."606
15:23-24 The disciples probably wanted Jesus to heal the woman's daughter so she would stop bothering them. Jesus had previously healed many demon possessed people (4:24; 8:16, 28, 33; 9:32; 12:22). However, He declined to do so here because His mission was to the Jews. "The lost sheep of the house of Israel"probably means the lost sheep, namely the house of Israel rather than the lost sheep who are a part of the house of Israel (cf. 10:6).
"He still claims the place of the King who shall shepherd Israel (Matthew 2:6; 2 Samuel 5:2)."607
15:25 This woman's desperate feeling of helplessness and her confidence in Jesus' ability to meet her need are obvious in her posture and her words. Matthew used the imperfect tense to describe her kneeling to make her action even more vivid. She did not just kneel, but she was kneeling. This was the attitude of a humble suppliant.
15:26 Jesus again clarified the difference between Jews and Gentiles for her benefit. Parents normally feed their children first. The dogs get whatever might remain. God, of course, was the Person providing the spiritual Bread of Life to His chosen people, and the dogs were the Gentiles, as the Jews regarded them popularly.
15:27 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 but acquiesced to His truthfulness in saying it. 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."608
She used the diminutive form of "dogs"(Gr. kynaria) probably because small dogs are even more dependent than large 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."609
She bowed to God's will regarding Jewish priority, but she also believed that God would extend His grace to believing Gentiles (cf. Rom. 9-11).
15:28 "O"before "woman"makes this an emotional address.610Jesus responded emotionally to her trust; it moved Him deeply. The woman's faith was great because it revealed humble submission to God's will, and it expressed confidence in His Messiah to do what only God could do. Jesus healed the girl with His word, and immediately she became well (cf. 8:13; 9:22). Jesus had healed Gentiles before, but this was the first time He healed one in Gentile territory.
This miracle was another important lesson for the disciples. The Jews had priority in God's kingdom program. However, God would deliver Gentiles who also came to Him in humble dependence relying only on His power and mercy for salvation.
"In this miracle of mercy there is a clear foreview of Gentile blessing which fits the pattern established in Matthew 1:1 and Romans 15:8-9. The actions of Christ show that He was a minister of the circumcision for the truth of God, for confirmation of the promises made unto the fathers and that the Gentiles might glorify God for His mercy."611
Matthew again recorded a summary of Jesus' general healing ministry (cf. 4:23-25; 9:35-38; 12:15-21; 14:34-36) following opposition (13:54-14:12; 15:1-20) and discipleship training (14:13-33; 15:21-28). Opposition and discipleship training did not occupy His attention so exclusively that He had little time to heal the multitudes compassionately.
Back in Jewish territory Jesus faced another attack from Israel's religious leaders.
