Their petition evidently meant,' Dismiss her by granting her request'; they knew in what fashion He was wont to' send away' such suppliants. They seem, then, more pitiful than He is. But their thoughts are more for themselves than for her. That us' shows the cloven foot. They did not like the noise, and they feared it might defeat His purpose of secrecy; and so, by their phrase,' Send her away,' they unconsciously betray that what they wanted was not granting the prayer, but getting rid of the petitioner. Perhaps, too, they mean, Say something to her; either tell her that Thou wilt or that Thou wilt not; break Thy silence somehow.' No doubt, it was intensely disagreeable to have a shrieking woman coming after them; and they were only doing as most of us would have done, and as so many of us do, when we give help without one touch of compassion, in order to stop some imploring mouth.
Their apparently compassionate but really selfish intercession was put aside by the answer, which explains the paradox of His silence. It puts emphasis on two things: His subordination to the divine will of the Father, and the restrictions imposed thereby on the scope of His beneficent working. He was obeying the divine will in confining His ministry to the Jewish people, as we know that He did. Clearly, that restriction was necessary. It was a case of concentration in order to diffusion. The fire must be gathered on the hearth, if it is afterward to warm the chamber. There must be geographical and national limits to His life; and the Messiah, who comes last in the long series of the kings and prophets, can only be authenticated as the world's Messiah, by being first the fulfiller to the children of the promises made to the fathers. The same necessity, which required that revelation should be made through that nation, required that the climax and fulfiller of all revelation should limit His earthly ministry to it. This limitation must be regarded as applying only to His own personal ministry. It did not limit His sympathies, nor interfere with His consciousness of being the Saviour and King of the whole world. He had already spoken the parables which claimed it all for the area of the development of His kingdom, and in many other ways had given utterance to His consciousness of universal dominion, and His purpose of universal mercy. But He knew that there was an order of development in the kingdom, and that at its then stage the surest way to attain the ultimate universality was rigid limitation of it to the chosen people. This conviction locked His gracious lips against even this poor woman's piteous cry. We may well believe that His sympathy outran His commission, and that it would have been hard for so much love to be silent in the presence of so much sorrow, if He had not felt the solemn pressure of that divine necessity which ruled all His life. He was bound by His instructions, and therefore He answered her not a word. Individual suffering is no reason for transcending the limits of God-appointed functions; and he is absolved from the charge of indifference who refrains from giving help, which he can only give by overleaping the bounds of his activity, which have been set by the Father.
