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Spring Quarter: Examining Our Faith
Unit 2: The Measure of Faith
Lesson 9: Week of April 28, 2024
By Dr. Hal Brady
Lesson Scripture: Matthew 15:21-28
Key Verse: Matthew 15:28
Lesson Aims
- Summarize the interaction between Jesus and the Canaanite woman.
- Explain Jesus’ response in verse 24.
- Brainstorm situations where a parent should and should not intervene on behalf of a child.
- What have you learned in this lesson about great faith? Explain!
Introduction
Have you ever felt like an outsider? Sure you have—we all have.
As a college freshman, our daughter attended an out of state college where she didn’t know anyone. After going through the stressful period of what the sororities and fraternities call “rush” week, our daughter did not receive a bid from the sorority of her first choice. Though the only student from Georgia, she made the best of the situation. However, speaking of that time, she said later that she truly felt like an outsider. If the truth be known, we all did.
As you read today’s lesson, consider which character in the story with whom you most identify. Do you align with the (outsider) woman or the (insider) disciples? Either option will affect how you view God’s gracious and generous blessings.
Lesson Context
The Gospel of Matthew does not explicitly identify its author. The early church, however, attributed authorship to Matthew, a tax collector who became one of the Apostles (Matthew 9:9; 10:3). Other Gospels mention this person by his given name: Levi (Matthew 2:14; Luke 5:27-28), named after one of the sons of Jacob (see Genesis 29:34; 35:23).
As a tax collector, Matthew worked with the foreign occupiers of Palestine: the Romans. During the first century AD, tax collectors were despised by their fellow countrymen (example: Luke 18:11). They were seen as traitors to the Jewish people because they assisted the Romans in taking tax money. They were also held in low regard because they frequently enriched themselves at the expense of others (example: Luke 19:2,8).
The only other information we have about this apostle is that he was the “son of Alphaeus” (Mark 2:14). The apostle James was also the “son of Alphaeus” (example: Matthew 10:3). These two may have been brothers, but none of the Gospels make that relationship apparent like they do with other sets of brothers (example: Matthew 4:21).
Matthew’s Gospel contains the most quotations from the Old Testament of the four Gospels. The Gospel of Matthew has about 65 Old Testament quotes; Mark has about 30; Luke has about 26, and John has about 16. As such, students frequently call Matthew the “most Jewish” of the four Gospels. It is thought that Matthew intended his Gospel to be received by a primarily Jewish audience.
Although this Gospel emphasized the Jewish context of Jesus’ ministry (see Matthew 10:6; 15:24), its message reveals that the gospel of Jesus Chris was intended for both Jews and Gentiles. Matthew is the only Gospel to record the visit of the Gentile Magi (Matthew 1:1-12). It’s also the only one to include Jesus’ commission to his disciples that they “make disciples of all nations” (Matthew 28:16-20).
The events leading to today’s Scripture reveal the intended expansion of the gospel message. As Jesus’ ministry in Galilee drew to a close, it became evident that his people would reject him and his mission (see Matthew 13:53-58). His disciples displayed little faith regarding his identity. They also failed to understand his teaching. Even the religious readers were offended by Jesus’ message (Matthew 15:1-9). The people most expected to accept Jesus and his mission failed to understand. Mark 7:24-30 is a parallel account of Matthew 15:21-28.
First Request
(Matthew 15:21-24)
Following his confrontation with the Pharisees and the Scribes (Matthew 15:1-20) Jesus and his disciples withdrew to the far borders of Israel, northwest toward Gentile territory, in the direction of the Phoenician cities of Tyre and Sidon.
Jesus frequently “withdrew” from crowds of people so that he could pray in solitude (examples: Matthew 14:23; Luke 5:16). He also removed himself from those who might misunderstand his ministry (example: John 6:15).
“Tyre and Sidon” were two prominent cities located on the coast of the Mediterranean Sea north of Galilee, in the region that is modern-day Lebanon. Tyre was about 125 miles north of Jerusalem, with Sidon being an additional 25 miles farther. The cities are mentioned together as “Tyre and Sidon” about 30 times in the Bible.
Because of their access to maritime trade, the cities attained great wealth—especially Tyre (see Zechariah 9:3). However, their prideful leaders had acted unjustly (see Ezekiel 26-28). As a result, the Old Testament prophets strongly condemned the cities (see example: Amos 1:9-10).
Jesus mentioned these cities in his indictment of the Jewish truce of Chorazin, Bethsaida and Capernaum (Matthew 18:20-24; Luke 10:13-14). His contrast to the Gentile cities was to a lesson-to-greater argument. If Gentile cities would have repented from sin and thereby avoided judgment how much more should the Jewish town do the same.
The Law of Moses taught the Israelites to avoid following the pagan practices of other people groups (see Leviticus 18:3). By withdrawing into the “region” near those cities, Jesus ensured that no Jewish person would follow him into a Gentile region.
The point is Jesus needed a break! In Matthew 14 when Jesus tried to rest, the crowds found him, followed him, and hounded him all the more. This time, Jesus didn’t just leave town, he left the country! So Jesus didn’t go there to minister to people; he went there to rest.
Question! How do you decide whether or not to withdraw from a situation for your own spiritual or physical or emotional health?
A gentile woman acknowledged Jesus as the Son of David. She is a woman who wears the label of Israel’s notorious ancient enemy—Canaan. As we are informed, this encounter between Jesus and the Canaanite woman is situated in every way “on the border”—on the boundary between the old and the new, between male and female, between Jew and Gentile, between friend and enemy, between the holy and the demonic. At any rate, the woman begs Jesus for mercy, her voice raised to an urgent shout (the word translated “shouting” in Matthew 15:22 can also mean” scream” or “shriek” and is employed in Revelation 12:2 to describe the cries of a woman in labor pains). Just as she groaned in pain when her daughter was born, she now cries out again for her daughter, lifting her voice in desperate hope to Jesus, whom she calls both “Lord” and “Son of David.” Thus, one of the main themes of the story can already be seen—the woman’s amazing faith. In contrast to the Pharisee and scribe who find fault with Jesus and keep their distance, this foreign “enemy” woman recognizes, in the depth of her need, Jesus is the royal and messianic Son of David, the Lord, the Savior.
The designation “Son of David” comes from the hope that a descendant of Israel’s King David would someday rule with peace and justice. During the time between the Old and New Testament, the Jewish people had strong expectations of this individual. They hoped the Son of David would come as a political leader to cleanse Jerusalem.
Because this designation reflected a uniquely Jewish expectation, it is shocking that a Gentile woman used it about Jesus. She would have been the most unexpected person to recognize Jesus as the long-awaited descendant of David (Matthew 12:23). This woman spoke in a way that reflected her genuine belief about Jesus’ identity and mission.
The way that Matthew’s Gospel presents the woman’s request is notable. She did not explicitly ask Jesus to heal her daughter, thus freeing the daughter from demon possession (contrast Mark 7:26). Instead, the mother desired to experience “mercy” herself. She was likely her daughter’s primary caretaker, and the weight of that work had become an unbearable burden.
Question! What steps can we take to increase our faith in God before we see him act?
One further notation here before moving on. Jesus never directly applied the designation “Son of David” to himself, but he did so indirectly (Matthew 22:42); Mark 12:35; Luke 20:41).
In verse 23, Jesus’ refusal to answer the woman might seem cruel, but his silence reflects some cultural differences of his day. At that time, it would be considered inappropriate for a Jewish rabbi to “answer” a woman—and a Gentile woman, no less (compare John 4:9)!
His silence could also be considered a test of the strength and quality of the woman’s faith. Jewish teachers and rabbis sometimes tested their students, and Jesus was no exception (examples: John 5:6; 6:6). The strategic silence created space for the woman to continue talking and explaining her desires.
The disciples apparently take Jesus’ silence as his way of rebuffing the woman’s request. So, they urge him to “send her away, for she keeps crying out after us.” In other words, the woman had become a nuisance to Jesus’ disciples.
And perhaps these disciples remember Jesus’ charge that included the direction about not going to Gentiles but only to the lost sheep of Israel (Matthew 10:5-6). Indeed, in this Gentile region Jesus maintains his commitment to fulfill that mission for which he was sent as he says, “I was sent only to the lost sheep of Israel” (Matthew 15:24).
“Lost Sheep of Israel” does not mean the lost sheep “among” Israel as though some were lost others not. The expression indicates the lost sheep “who are the house of Israel.”
Jesus’ primary mission before his resurrection focused on the people of Israel. They were like “lost sheep” without a shepherd (examples: Numbers 27:17; 1 Kings 22:17; Ezekiel 34:5-6; Matthew 9:36). As a result, Jesus came as a shepherd for the people. He provided spiritual care and guidance like a shepherd caring for sheep (examples: Ezekiel 34:23; Luke 15:1-7; John 10:1-13, 27-30). Central to Jesus’ mission as a shepherd was his preaching on the need for repentance and the presence of God’s kingdom (Matthew 4:17). This mission was first revealed to the people of Israel. God’s blessing would be offered first to them. Then through them would blessing be available (example: Isaiah 49:6,7).
Let’s be clear! Matthew’s Gospel is not conveying an anti-Gentile sentiment. Old Testament prophets proclaimed that the messiah’s mission would include Gentiles (example: Hosea 2:23; Zechariah 14:16). With a few exceptions (example: Matthew 8:5-13), Jesus’ earthly ministry focused on the people of Israel. He acknowledged, however, his mission would reach Gentiles (example: Matthew 24:14; 28:19-20). John Bunyan said that when he came to the full realization that Christ was now his friend, savior, and Lord he went home singing a hymn at the top of his lungs. “I knew not how to contain myself,” he wrote. “I felt I could have spoken of his love to the very crows that sat upon the plowed fields before me.”
Second Request
(Matthew 15:25-28)
At this point, it is apparent that the woman was facing at least three obstacles: the silence of Jesus, the annoyance of Jesus’ followers, and a definition of the mission of the Messiah that included “the lost sheep of the house of Israel” but not her and her daughter. Under similar circumstances, most people would have retreated in dismay or disgust. However, this is a woman of “great faith,” and she is not dissuaded. Despite all these rejections, this woman responds to Jesus in reverence and worship. The woman’s worship of Jesus further develops the motif of her great faith and sets up the second exchange in which she repeats her plea for help (Matthew 15:25).
Jesus finally breaks his silence toward her, but his word comes across as a harsh rebuff: “It is not right to take the children’s bread and toss it to the dogs.” The meaning is clear! The people of Israel are the children; “Gentiles are “dogs;” and what Jesus has to give is intended for the “children.” Some have tried to soften the blow by pointing out that the Greek word for “dogs” actually means “little dogs” or “house dogs,” but the sting remains. To call Gentiles “dogs” was a common and well-known term of scorn.
So, what then are we to make of Jesus’ retort? Is Jesus being careless of this woman’s need?
No, we must be careful not to apply modern standards of delicacy and politeness to the language of this passage. Despite the blunt tone, Jesus’ words are, in sharp and stark terms, an expression of his true identity. By the use of the metaphor of the children and the dogs, Jesus is graphically reaffirming what he said to the disciples. He is Israel’s Messiah, and he has been sent to the lost sheep of the house of Israel. As we have been informed, before anything else can be said of him, this must be acknowledged. In his statement, then, Jesus simply highlighted expectations regarding the order of the mission of God.
In verse 27, the Gentile woman accepted that Jesus was sent to Israel. But she did not accept that he was “exclusively” sent to Israel, and she did not take Jesus’ answer as a “no.” Instead, she built on his words, pointing out that “dogs” did not have to take food from children in order to receive the blessing of the crumbs.
Question! What are some dangers of using these comparisons?
Now, this woman understands the program of God to go to Israel first, but she persists. In a sense Jesus is testing her. Will she see through the salvation-historical distinction between Israel and the Gentiles and recognize that God ultimately desires to bring healing to all people? She passes with flying colors because she acknowledges that the Messiah of Israel, Jesus, is the Master of all, and he will care for the needs of all, whether Jews (“children”) or Gentiles (“dogs”). Her response is called by Jesus an exercise of “great faith,” which is rewarded by having her daughter healed that very moment (Matthew 15:28).
Even though God has a program, he responds to true faith. The privileged people of Nazareth did not respond in faith and so could not receive Jesus’ healing ministry (Matthew 13:58). But this Gentile woman has an openness to Jesus that allows his healing ministry to operate. Here we understand that faith is essentially accepting the revelation and will of God as one’s own reality and purpose for life.
Here's a parallel point between this story and Jesus’ healing of the Roman Centurion’s servant in Matthew 8:5-13. In both instances, the healing occurred from a distance. The woman’s “daughter was healed at that moment” (v. 28), and the centurion’s servant was healed (Matthew 8:13) without Jesus being in the immediate proximity of the ailing person.
Those two occasions and Jesus’ healing of the son of a certain official in John 4:46-54 are the only times in the Gospels when a distance healing occurred. Further, all three instances may each describe the healing of a Gentile. As such, these accounts prefigure the apostles’ ministry to the Gentiles described in Acts 13:14-52; 17:1-4, 12, etc.
Conclusion
The woman in today’s text was the ultimate outsider to a first-century Jewish audience. She was aware of the biases against her if she approached a Jewish teacher. Despite that awareness, she came to Jesus anyway. Her desperate situation—and her suffering daughter—necessitated a bold response.
The woman’s behavior revealed a persistent and great faith. As a result, she received mercy from the Son of David. She was considered an “outsider” to some people, but she was an “insider” because of her faith.
This Scripture invites us to desire a life of great faith. And a life of great faith requires steadfast confidence that God will show mercy to everyone.
Christian author John Purdy says that “If we had to select one and only one way of picturing the life of a Christian, it would be the image of one who has heard and keeps hearing a persistent summons to belief and action.”
Question! Considering this quarter’s title “Examining our Faith.” What’s the most important thing you can do to complete a self-examination of your faith?
Resources For This Lesson
- “2023-2024 NIV Standard Lesson Commentary, International Sunday School Lessons,” pages 297-304.
- “The NIV Application Commentary (Matthew)” by Michael J. Wilkins, pages 538-541.
- “Matthew’s Westminster Bible Companion” by Thomas Long, pages 173-177.
Dr. Hal Brady is a retired pastor who continues to present the Good News of Jesus Christ and offer encouragement in a fresh and vital way though Hal Brady Ministries (halbradyministries.com).
