Lecture 2 — Faith of the Canaanite woman

^15:21^ And Jesus went away from there and retired to the coasts of Tyre and Sidon. [n. 1320]

^15:22^ And behold, a woman of Canaan who was from those coasts, came and cried out, saying to him: have mercy on me O Lord, Son of David; my daughter is grievously troubled by a devil. [n. 1321]

^15:23^ He answered her not a word. And his disciples came and petitioned him saying: send her away, for she cries after us. [n. 1323]

^15:24^ He however, answering, said: I was not sent except to the lost sheep of the house of Israel. [n. 1326]

^15:25^ But she came and adored him, saying: Lord, help me. [n. 1328]

^15:26^ Answering, he said: it is not good to take the bread of the children, and give it to the dogs. [n. 1329]

^15:27^ But she said: yes Lord; but the whelps also eat the crumbs that fall from the table of their masters. [n. 1330]

^15:28^ Then Jesus answering, said to her: O woman, great is your faith; let be it done for you as you will. And her daughter was cured from that hour. [n. 1331]

1319. Above, the sufficiency of his teaching was shown, because it does not require the observance of the law; here he shows that it is not limited to one people, but also suffices for the salvation of the gentiles.

And three effects on the gentiles are pointed out:

first, in liberation from the power of demons;

second, from the weakness of sins;

third, in spiritual refreshment.

The second is at **and when Jesus had gone away from there, he came near the Sea of Galilee **(Matt 15:29); the third, at **and Jesus called together his disciples, and said **(Matt 15:32).

So liberation from the power of demons is shown, for he freed the woman possessed by the devil.

First, the place is described;

second, the woman’s insistence;

third, the response.

The second is at and behold, a woman of Canaan. The third, at then Jesus answering, said to her.

1320. It says then, and Jesus went away from there, and retired to the coasts of Tyre and Sidon. Tyre and Sidon are two cities of the gentiles. Since he was driven away by the Jews, he turned to the gentiles, in accord with, to you it behoved us first to speak the word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the gentiles (Acts 13:46). And first, the Lord shows that the conversion of those who observe the law is preeminent; second, the going over to the gentiles, which was signified, where it says that when Peter was with Cornelius, he saw a linen cloth (Acts 10:15). And it was said to him, that which God has cleansed, do not call common.

1321. And behold, a woman. Here the woman’s insistence is set down, concerning whose petition three things are signified:

first, piety;

second, faith;

third, humility; and these things are necessary for obtaining what one seeks.

The second is at but she came and adored him; the third, at but she said: yes, Lord.

First, the interruption is set down;

second, the disciples’ help, at and his disciples came and petitioned him.

Concerning the first,

first, the woman’s piety is set down;

second, Christ’s silence, at who answered her not a word.

1322. It says then, and behold, a woman of Canaan.

We can notice six things. First, the conversion of the one asking; before prayer prepare your soul: and do not be as a man who tempts God (Sir 18:23). For a man prepares his soul when he cleanses himself of vices; and when you multiply prayer, I will not hear: for your hands are full of blood (Isa 1:15). And this is indicated by the name Canaan, which is the same as ‘changed’; this is the change of the right hand of the Most High (Ps 76:11). Likewise, he who is converted should not only avoid sin, but even the occasion of sin; flee from sins as from the face of a serpent (Sir 21:2). Second, one should notice her devotion, for she was crying out. A great cry indicates emotion; in my trouble I cried to the Lord (Ps 119:1). Third, piety is noted, because she considered another’s misery as her own; hence she says, have mercy on me. And this is great compassion; I have wept for him who was afflicted, and my soul had compassion on the poor (Job 30:25). Also, humility is touched upon, because she begged out of confidence in the mercy of God; who keep the covenant, and mercy to those who love you, and keep your commandments (Dan 9:4). Fourth, faith is touched upon, which is necessary for a petition; but let him ask in faith, nothing wavering (Jas 1:6). Also, she confesses the divine nature in him, in that she calls him **Lord; know that the Lord is God (Ps 99:3). Also, the human nature, Son of David, he who is of the seed of David; who was made to him of the seed of David, according to the flesh (Rom 1:3). Also, an explanation of the particular necessity: my daughter is grievously, i.e., gravely, troubled by a devil. And this can be a type of the whole Church of the gentiles, or of anyone on account of a conscience which is troubled by an unclean spirit, when he acts contrary to conscience. And those who were troubled with unclean spirits, were cured (Luke 6:18). And she says, grievously, in which she magnifies the sin; I have sinned, O Lord, I have sinned, and I know my iniquity . . . do not destroy me with my iniquities! (cf. 2 Sam 24:10).

1323. Next, Christ’s silence is set down: he answered her not a word. But this seems astonishing, that the fount of goodness remained silent.

And three reasons are given. First, lest he seem to go against what he had said above: do not go into the way of the gentiles (Matt 10:5). For this reason, he did not want to hear her promptly; yet nonetheless because she insisted greatly, he accepted what she asked. Therefore, one is given to understand that what is beyond the law is obtained through insistence in prayer: for it was in the law that only the Jews would be saved; but this woman, by her insistence, obtained something which was beyond the law.

The second reason is so that her devotion would increase. How long, O Lord, will I cry, and you will not hear? Will I cry out to you suffering violence, and you will not save? Why have you shown me iniquity and grievance, to see rapine and injustice before me? (Hab 1:2–3).

The third reason, to give an occasion to the disciples to intercede for her, because however good someone is, he still needs the prayers of others.

1324. There follows immediately the disciples’ intercession. And

first, their petition is set down;

second, Christ’s response.

1325. It says then, and his disciples came and petitioned him. And why did they come? One reason is that they did not know why he delayed so much; second, they were moved by pity; also, they could not bear the woman’s relentlessness. Yet if he shall continue knocking, I say to you, although he will not rise and give him, because he is his friend; yet, because of his importunity, he will rise, and give him as many as he needs (Luke 11:8). The disciples do not say, heal her, but send her away; i.e., say to her, I will do nothing for you. And this is a manner of speaking, for when we intend one thing, the contrary is said.

But it is objected that Mark says that she came into the house, and begged there (Mark 8:25). Why is it then that it says here, for she cries after us? Augustine says that without doubt it first happened in the house, and there she said, have mercy on me, and then Jesus withdrew, and she followed him.

1326. Then there follows Christ’s response: he, however, answering, said. It seemed enough that the woman showed piety, but this seemed natural, so the Lord required a profession of faith. For this reason, he went away from her, and said, I was not sent except to the lost sheep of the house of Israel. He was the Hebrews’ own, hence they said, we are his people and the sheep of his pasture (Ps 99:3). And those sheep had perished, because they were led away by different observances; hence above, and seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd (Matt 9:36). I have gone astray like a sheep that is lost (Ps 118:176).

1327. But why does he say, I was not sent except to the lost sheep of the house of Israel? Is it not written in Isaiah, behold, I have given you to be the light of the gentiles, that you may be my salvation even to the farthest part of the earth? (Isa 49:6). Therefore, he was not only sent to the Jews, but also to the gentiles.

One should say that he was sent to all, so that he might gather all into one; but he was sent first to the Jews, so that he might carry the Jews over to the gentiles. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Rom 15:8).

1328. But she came and adored him; hence she thrusts herself in. And first, this woman’s profession is set down; second, the response.

The profession is set down, for she acknowledged God, since she adored him. For although she had the apostles pushing her away, yet she thrust herself in, and adored. By this, she acknowledged God; you shall fear the Lord your God, and shall serve him only (Deut. 6:13); let all the earth adore you (Ps 65:4). Lord, help me. She does not say, pray for me, but help me, because you can; my help is from the Lord, who made heaven and earth (Ps 120:2).

1329. Answering, he said: it is not good to take the bread of the children, and give it to the dogs. Since enough was established concerning faith, this is added to test her humility, showing the excellence of the Jews over the gentiles. For humility is tested when what reproaches one’s race is suffered, hence he says, it is not good to take the bread of children. The Jews are called children, hence, I have brought up children, and exalted them: but they have despised me (Isa 1:2). For they were instructed in the commandments of God (John 10:34). The bread is teaching; with the bread of life and understanding, she shall feed him (Sir 15:3). Therefore, this bread should be given to the faithful, namely to the Jews. Therefore, it is not good to take the bread of the children, i.e., the Jews, who were already children for a long time, and give it to the dogs, namely to the gentiles, because just as a dog is an unclean animal, so the gentiles. Hence above, do not give that which is holy to dogs (Matt 7:6). For they had not yet completely rejected him, but, as Jerome says, it is fitting that the Jews be called dogs, according to the Psalm, many dogs have encompassed me (Ps 21:17). And, now we . . . are the children (Gal 4:28).

1330. But she said: yes, Lord. Here the woman’s marvelous humility and wisdom are touched upon. He seemed to cast an insult on her race, but it belongs to humility that she concedes the insult spoken. Hence she says, yes, Lord.

Likewise a greater humility is shown, because the Lord had said dogs, but this woman said, whelps; hence she says, but the whelps also eat of the crumbs. Also, the Lord had called the Jews children, but this woman calls them masters: hence she says, that fall from the table of their masters. And in this way, humbly, she knew how to compel the Lord; as though to say, I do not ask, Lord, that you bestow on us as many benefits as on the Jews, but give to us from the crumbs; the prayer of him who humbles himself, will pierce the clouds (Sir 35:21). And, he has had regard to the prayer of the humble (Ps 101:18).

1331. For this reason, the Lord responded: then Jesus answering, said to her. And he does three things. First, his commendation is set down; second, the response; third, the effect.

While she humiliates herself, he says, great is your faith. Great, because she believes great things. Also, because of uprightness; let him ask in faith, nothing wavering (Jas 1:6). Hence, if you have faith as a grain of mustard seed, you would say to this mountain: remove from here, and it would be removed (Matt 17:20).

So there follows the response: **let it be done for you as you will; he will do the will of those who fear him (Ps 144:19).

There follows the effect: and her daughter was cured from that hour. Hence in the beginning, he said, let there be light. And light was made (Gen 1:3); so also here, let it be done to you. For that word was an eternal word; his word is full of power (Eccl 8:4).