THE STORY of the “Canaanite Woman” (cf. Matt. 15:21-28, Mark 7:24-30) is early in Jesus’ ministry, and the later tensions are not present to any marked degree—but neither are they absent. In both recountings of this story, Jesus has been on a journey north from Jerusalem to the Sea of Galilee, then onward to the region of Tyre and Sidon in modern day Lebanon. It has been a journey replete with tales of miracles; A woman sick twelve years is healed of a flow of blood (cf. Matt. 9:22), a dead girl is returned to life (Matt. 9:25), two blind men are given sight (cf. Matt. 9:29), a mute man can speak (cf. Matt. 9:33), and many other similar: “Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness.” (Matt. 9:35)
However, there were instances where such miracles were not received, in particular in Jesus’ hometown. “He could not do any miracles there, except lay his hands on a few sick people and heal them. And he was amazed at their lack of faith.” (Mark 6:5-6) Additionally, and very significantly, many people did not respond to what they had seen and heard, and did not glorify God. “Then Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent. “Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.” (Matt. 11:20-22)
Scripture does not reveal why Jesus went to the region, but each version of the story gives us a hint that he needed time away from the crowds. Matthew says that “Jesus withdrew to the region of Tyre and Sidon.” (Matt. 15:21) Mark mentions that “He entered a house and did not want anyone to know it; yet he could not keep his presence secret.” (Mark 7:24b) As with all people of notoriety or celebrity, Jesus’ retinue marks his presence; travelling with at least twelve disciples, and quite likely more, his arrival in a small town would be hard to miss, and the word always went out quickly.
In this story, not only does the bible make a point of his location outside of Israel, it also singles out the fact that the woman seeking favor is not Jewish. Matthew adds this fact immediately after mentioning the location— “A Canaanite woman.” (Matt. 15:22a) Mark adds historical context to this fact: “The woman was a Greek, born in Syrian Phoenicia.” (Mark 7:26) In Jesus’ time, Tyre and Sidon are considered ancient enemies of Israel. Both were powerful and wealthy cities at the time Joshua brought the tribes of Israel into the promised land, and they were two of the cities that Israel failed to conquer in their protracted wars against the Phoenicians.
And so, the scene is set. What will Jesus do with her request? “Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.” Matt. 15:22b) It is a scene that plays out quickly—just three short interchanges. She asks, he rejects, she counters, he rejects, she counters again with heart-felt humility, he grants. Matthew’s rendition is straightforward, and we hear her personal abject desire—a mother crying out desperately for her daughter, but from her own need: “Have mercy on me.” Matt. 15:22b) And there is more in this tale that reveals her motherly heart: Her “little daughter.”’ She “fell at his feet.” “Lord, help me.” (Matt. 22c-25)
Jesus’ first response seems callous, even cruel, to the modern western ear. Did he really call her a dog? (cf. Matt. 15:26) At least one commentator points out that the Greek might be better translated with the meaning of ‘my little pet.’ But let us not miss the point, better, let us not miss several points. Jesus’ response comes directly out of his understanding of his mission: “I was sent only to the lost sheep of Israel.” (Matt. 15:24) He has never equivocated about this; from the moment of his baptism and throughout his relatively short ministry, he never wavered from the path to the cross. His heart has always been towards God’s chosen people. “As he approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes, because you did not recognize the time of God’s coming to you.” (Luke 19:41)
But upon her honest humility offered in faith— “But even dogs…” she says (Matt. 15:27),—he grants her request. This is not the only time he has dealt with a Gentile in this way, for he healed the Centurion’s servant in much the same manner, even exclaiming, “I tell you, I have not found such great faith even in Israel.” (Luke 7:9b) And so, here “‘Woman, you have great faith! Your request is granted.’ And her daughter was healed from that very hour.” (Matt. 15:28)
Jesus is indeed fully committed to his earthly mission in the timeframe in which he is engaging with humanity. His commitment is narrowly focused on the mission for which God the Father has sent him. This is the fullness of time for prophecies governing Israel at this time, but not for all time. God’s mercy and compassion are not only for the Jews, but for all humanity. Jesus is certainly aware of the prophecies that deal with the Gentiles and his role in those: “I, the Lord, have called you in righteousness; I will take hold of your hand. I will keep you and will make you to be a covenant for the people and a light for the Gentiles.” (Isa. 42:6) Jesus will see that this prophecy is also fulfilled, and will assign the beginnings of that task to Paul when he first blinds him, and then restores his sight as we learn in the Book of Acts, saying “This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel.” (Acts 9:15)
This mercy that Jesus shows to the Canaanite woman, hearing her prayer and her faith, is great reassurance to all of us who cry out to the Lord. We have received what she received, as do all who make that cry. “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” (Acts 4:12)
Q. Do I have a fluid faith—able to act biblically in the face of change?
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