From Matthew 15:21-28 / Mercy for Dogs

These verses bring us to one of the most controversial events in the life of Jesus. Controversial mainly, because we look at this encounter through the eyes of 21st century sensitivities, and even worse, woke-ism. As a result, some charge Jesus with racism here, and even say that He later repented of His sin. But is that really what’s going on here? A closer examination dispels such notions.

The controversy centers around Jesus’ words to this Gentile (Canaanite) woman, and His response to her plea: “It is not right to take the children’s bread and throw it to the dogs.” The charge being, Jesus, in an act and attitude of racial discrimination called this woman a dog.

There are several suggestions put forward to clear Jesus of the charge.

The 2 most common, and both possible are: 1 – It was simply the parlance of the day for Jews to refer to Gentiles as dogs. No one would have been shocked by the language then. It was all too common. 2 – Jesus uses a diminutive word for “dogs” here. He does not use the more common word for wild, scavenger dogs, untamed and universally disdained, but rather a word more akin to our “puppies.” A fond, household pet. And thus He was simply referring to the priority of His mission to His own people, the Jews. But not disdaining her.

As I said, both are possible.

A third, less common explanation is that of William Gurnall (and others) that Jesus was dealing directly with this woman’s faith. Testing it to see if it was genuine. In addressing that principle, and one which applies to all of us at one time or another – Gurnall writes: “The Christian must trust in a withdrawing God, Isa. 50:10: ‘Let him that walks in darkness, and hath no light, trust in the name of the Lord, and stay upon his God.’ This requires a holy boldness of faith, indeed, to venture into God’s presence, as Esther into Ahasuerus’s, when no smile is to be seen on his face, no golden sceptre of the promise perceived by the soul, as held forth to embolden it to come near, then to press in with this noble resolution, ‘If I perish, I perish;’ nay, more, to trust not only in a withdrawing, but a ‘killing God,’ Job 13:15; not when his love is hid, but when his wrath breaks forth. Now for a soul to make his approaches to God, by a recumbency of faith, while God seems to fire upon it, and shoot his frowns like envenomed arrows into it; this is hard work, and will try the Christian’s metal to purpose. Yet such a masculine spirit we find in that poor woman of Canaan, who takes up the bullets Christ shot at her, and with a humble boldness of faith sends them back again in her prayer.”

i.e. What a compliment Jesus pays her to joust with her so, and so to test if her faith is real or a sham. And so He does with us at times, delighting in a Holy banter that bids us reason and interact with Him in a most amazing way.

I think there is much to take from this view. The principle is certainly true.

But I think there is a better explanation yet. And it is one that emerges from a more careful reading of our newer translations.

In older translations, in vss. 24 and 26, the translator’s insertions make it seem as though Jesus is speaking directly to the woman. But you will notice that the inserted “said to her” does not appear in newer translations since it is not in the original Greek. That being the case, what is going on here seems to me, to be Jesus rebuking His Disciples and their prejudices, in regard to how He intends their ministries later to “go into all the world.” Indeed, even after this, it is going to take a miraculous vision to get Peter to go to the Gentiles later. And, as the narrative here continues, Jesus is about the feed the 4,000, of which the majority will almost certainly be Gentiles.

Read this way, the entire scenario takes on an entirely different cast.

The woman comes pleading for mercy for her demonized daughter. And her persistence causes no little distress to the Disciples.

They, the Disciples are dismissive of the woman, despite her obvious distress. They just want rid of her. But Jesus wants to use the occasion to get them to drop their prejudices. So He lets her continue until they can bear it no more and basically say: “Just do what she asks and lets get on with our lives in peace!”

And Jesus says to THEM (not her) – I, was sent sent only to the lost sheep of Israel. My ministry has a very narrow focus. My primary mission is to save the lost, not casting out demons. And He will not be taken off this primary task.

Not to be so easily ignored, the dear woman runs to Jesus, kneels before Him and pleads directly and urgently.

Now the question is – to whom is Jesus speaking in vs. 26? And given the narrative so far, it seems to me He is still addressing His Disciples. And now, exposing their hearts as being deficient in compassion and mercy. He speaks in their language – He says what they were thinking, but not saying out loud: She’s not worthy. As though grace and mercy are somehow deserved by some – like themselves as Jews. She’s just a dog. Why should I act? It’s not my mission.

Though it will be theirs soon.

As for the woman herself, she will agree with this too in a few moments. She gets it. She sees such a benefit as she is asking for, as only the crumbs which fall from the table of salvation. This is not primary, but it is my sad condition, is there not some mercy left over for such as I am? For such as this need? Such is the insight of her faith, and such is the answer she needs and receives. No wonder the greatness of her faith is commended.

And, her faith obtains.

In a similar thought, Chrysostom understands the disciple’s begging here as one of granting her her wish, so that the pleading will stop. He uses it to note that our own pleading with Christ is superior to the pleadings of other saints on our behalf. As an encouragement to keep praying ourselves, and not rely on other’s prayers. She persists. And she obtains.

Through this entire scenario, the Disciples were to learn compassion, and even for those outside of Israel. It would break their ethnic biases. And in turn, the woman would demonstrate the need for humility in obtaining our needs from God. We can place no demands upon Him. He owes us nothing. We deserve nothing. But the humble are met.

Note then how the grace of God in salvation carries with it the open door to other blessings as well. His grace and mercy are so bountiful, they spill over:

a. Into needs and desires not directly associated with salvation. This ought to give us boldness in prayer for all manner of need.

b. Into needs for those still outside of Christ. We ought never to fear praying for the needs of our lost loved ones, that they might come to know the bountiful supply of Christ. NO, He is not sent for those things themselves, but those things may well be met in the overflow of grace.

Again, we should not miss how Matthew arranges the feeding of the 4,000 right after this. The lesson of His immense bounty is immediately re-emphasized. This dynamic will be demonstrated in the feeding of the multitude in the next portion. Apparently, the Disciples had not learned the lesson in the first feeding just before this. So Wiersbe notes: In 14:15-21 – He feeds a predominately Jewish crowd in Galilee. In 15:32-39, He feeds what is likely a more Gentile crowd.” But the Disciples aren’t getting it yet. So next, Jesus will break the bread and fishes, giving them to the Disciples to distribute.

It appears that Matthew uses the woman and her need to highlight this dynamic for the Church. We are to take what He has given us, and give it to others regardless our personal prejudices against them by virtue of race, background etc. What He did for us, we do for them – freely. Indiscriminately.

Note again, the woman recognizes that this does not belong to her, that she has no title to it. And this is the humility we all need. We obtain salvation only when we know we do not deserve it. This is being placed before us in stark relief. But it is that very unworthiness and our recognition of it that gives us grant to obtain. Oh that such humility would attend us always. Then we would see generosity from the Throne such as we never imagined. He owes us nothing. All is of grace. This, the poor woman grasped.

As with the Centurion previously, faith is once again connected with recognizing something of Jesus, His authority and mission. Faith opens our eyes to who Jesus is and why He will do what He will do. It does not superimpose upon Him our interpretation of Him, but grasps reality about Him.

This is why all who deny His deity remain outside of faith and lost – for faith, genuine Biblical faith always contains this element of recognition regarding Christ.